JUL  y  1939 


BV  741  .W58  1867 
Williams,  Roger,  1604?-168 
The  bloudy  tenent  of 
persecution 


PUBLICATIONS 


NARRAGANSETT   CLUB. 


( Ft?- St  Series.) 

Volume    III. 


PROVIDENCE,  R.   1 


MDCCCLXVII. 


SUBSCRIBERS'  EDITION. 


TWO     HUNDRED    COPIES. 


Entered  according  to  an  Aft  of  Congrels,  in  the  year    1867, 
By   George  Taylor  Paine, 

FOR     THE     NARRAGANSETT     CLUB, 

In  the  Clerk's  Office  of  the  Diflrift  Court  of  the  United  States 
for  the  Diftria  of  Rhode  Ifland. 


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The  members  of  the  Narragansett  Club  delire  it  to 
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y 


NOV   13    Y^± 


/ 


THE 


BLOUDY  TENENT  OF  PERSECUTION. 


EDITED     BY 


Samuel    L  .    C  a  l  d  w  i:  l  i. 


EDITOR  S    PREFACE. 


'(Si^MC^iSim 

^H 

H 

s 

^s^^ 

HE  work  reprinted  in  the  prelent  volume 
was  produced  during  the  author's  vifit  to 
England  in  1 643-1 644,  and  while  he  was 
engaged  in  obtaining  the  Charter.  The 
fruit  of  previous  ftudies  and  experiences, 
it  was  written  at  fome  time  during  the 
year  in  which  he  publidied  y4  Key  into  the 
Language  of  A?nerica^  Mr.  Cotton's  Letter  Examined  and 
Anjwered^  and  ^leries  of  High  eft  Conftderation.  Belides  thefe 
labors,  it  is  to  be  added,  by  his  own  teftimony,  "that  when 
thefe  difcuffions  were  prepared  for  publike  in  London,  his 
time  was  eaten  up  in  attendance  upon  the  fervice  of  the 
Parliament  or  City,  for  the  fupply  of  the  poor  of  the  City 
with  wood  (during  the  ftop  of  -coale  from  Newcaflle,  and 
the  mutinie  of  the  poor  for  firing.)  God  is  a  moll  holy 
witnefs,  that  thefe  meditations  were  fitted  tor  publike  view 
in  change  of  roomes  and  corners,  yea  fometimes  (upon  occa- 
fion  of  travel  in  the  country  concerning  that  bufinefs  of 
fuell)  in  variety  of  ftrange  houfes,  fometimes  in  the  fields,  in 
the  midfi:  of  travel ;  where  he  hath  been  forced  to  gather 
and  fcatter  his  loofe  thoughts  and  papers."'     It  was  printed 

•  Bloody  Tenent  yet  More  Bloody,  p.  38. 


IV  Editor  'j   Preface. 

without  the  name  of  the  writer  or  publillier.  It  muft  have 
paired  through  two  impreffions  in  the  fame  year.  For  while 
one  volume,  which  is  literally  followed  in  the  prefent  edition, 
has  a  table  of  errata,  another  printed  in  the  fame  year,  and 
of  courfe  afterwards,  has  the  errata  corred:ed,  with  llight 
changes  in  the  type  and  orthography  of  the  title  page.' 
Otherwife  the  two  correfpond,  page  to  page,  and  even  line 
to  line. 

It  is  independent  of  his  previous  controverfy  with  Cotton, 
though  indiredily  related  to  it,  and  following  it  by  very  nat- 
ural confequence.  It  had  probably  been  growing  in  his 
mind  for  years.  At  all  events  the  arguments  of  Mr.  Cotton 
to  which  it  is  a  reply  have  a  much  earlier  date,  according  to 
his  own  account.  He  fays  in  1647,  "Mr.  Williams  fent  me 
about  a  dozen  years  agoe  (as  I  remember)  a  letter,  penned 
(as  he  wrote)  by  a  Prifoner  in  Newgate,  touching  perfecu- 
tion  for  Confcience  fake:  and  intreated  my  judgement  of  it 
for  the  fatisfaction  of  his  friend."^  This  "  letter "  was  a 
part,  —  the  6th,  7th,  8th,  and  9th  chapters,  —  of  a  work 
printed  in  1620,  entitled  A  moji  Humble  Supplication  of  the 
Kings  Majejlys  Loyal  SubjeBs^  ready  to  tejlify  all  Civil  Obe- 
dience^ by  the  Oath  of  Allegiance ,  or  otherwife,  a?id  that  of  Con- 
fcience ;  who  are  perfecuted  (only  for  differing  in  Religion)  con- 
trary to  Divine  and  Human  Tejiimonies :  As  followeth?  It  is 
figned  by  "your  Majefly's  loyal  fubjedts  unjuftly  called 
Anabaptifts."    According  to  Williams  "  the  Authour  of  thefe 

'  One  of  the  principal   differences  in  ufed  by  Sir  Thomas  Browne,  and  even 

orthography  is  in  the  lubilitution  o^  tenet  as  late  as  1726  by  Wollallon  in  his  Re- 

for  tenent ;  the  fingular  for  the  plural  of  ligion  of  Nature,  p.  iii.   Lond.  1726. 

the    Latin    teneo.     It   was   probably  the  ^  Bloudy  Tenent  Wajhed,  p.  i. 

choice  of  the  printer,  as  Williams  retains  3  It    is    reprinted   by   Crofby,   Hijl.  of 

his  original  ulage  eight  years  later  in  TT'^  Baptifs,    ii.   Appendix,    10-51,    and  in 

Bloody  Tenent  yet  More  Bloody.      Tenent,  Trads  on  Liberty  of  Confcience,  l^c.  Han- 

for  an  opinion  held  by  more  than  one,  is  ferd  Knollys  Society,  pp.  189-231. 


Editor's  Preface. 


Arguments  being  committed  by  Ibme  then  in  power,  dole 
prilbner  to  Newgate,  for  the  witneffe  ot  fome  truths  of  Jefus, 
and  having  not  the  ufe  of  Pen  and  Inke,  wrote  thefe  Argu- 
ments in  Milke,  in  flieets  of  Paper,  brought  to  him  by  the 
Woman  his  Keeper,  from  a  friend  in  London,  as  the  Stopples 
of  his  Milk  bottle.'"  Dr.  Underbill  conjecftures  that  it  mufl 
have  been  written  by  John  Murton,  or  as  Crofby  calls  him, 
Morton,  who  was  alfociated  with  Helwilfe  in  Holland,  and 
after  his  return,  in  England,  and  againft  whom  John  Rob- 
infon  directed  one  of  his  controverlial  works/ 

Williams  denies  that  this  treatife  was  fent  by  him  to  Cot- 
ton, or  that  the  reply  was  private,  as  Cotton  alleged  in  com- 
plaint againlf  its  being  printed  in  this  work.  Pie  fays,  "  To 
my  knowledge  there  was  no  fuch  letter  or  intercourse  palfed 
between  Mafter  Cotton  and  the  difculfer ;  but  what  I  have 
heard  is  this :  One  Mafter  Hall  of  Roxbury,  prefented  the 
prifoners  Arguments  againft  perfecution  to  Mafter  Cotton, 
who  gave  this  prefent  controverted  Anfwer  ;  with  the  which 
Mafter  Hall  not  being  fatisfied,  he  fends  them  unto  the  dif- 
culfer, who  never  faw  the  faid  Hall,  nor  thofe  Arguments  in 
writing  ;  (though  he  well  remember  that  he  faw  them  in 
print  fome  yeers  ftnce. )"^ 


'  Page  6 1 ,  infra. 

*  TraBs  on  Liberty  of  Cons.  89,  187. 
Crofby,  Hifory  of  Baptijls,  i:  99,  276. 
Ivimey,  do.  i:  125.  Taylor,  do.  i:  95. 
The  title  of  Robinfon's  work  is  "  A 
Defence  of  the  Doftrine  propounded  by 
the  Synod  at  Dort,  againll  John  Murton 
and  his  Affbciates,  with  the  Refutation 
to  their  Aniwer  to  a  writing  touching 
baptifm.  By  John  Robinfon.  Printed 
in  the  year  1624."  See  Young,  Chron, 
of  Pilgrims,  p.  454. 

3  Bloody  Tenent  yet  More  Bloody,  p.  4. 


I  find  no  evidence  that  "  Mailer  Hall  " 
was  "a  congregational  minilter,"  as  is 
Hated  by  Dr.  Underhill  in  his  Biographi- 
cal Introduftion.  Probably  he  is  the 
John  Hall  of  Roxbury,  noticed  in  Sav- 
age, Gcneal.  Did.  ii:  334,  "who  in  the 
church  records  has  prefix  of  refpeft,  and 
I  prefume,  was  the  freeman  of  6  May 
1635,  unlefs  he  may  rather  be  reckoned 
of  13  May,  1640:  but  as  no  further 
mention  of  him  occurs  here,  perhaps  he 
removed  with  the  great  migration  to 
Conneflicut,  and  was  at  Hartford  1644, 


VI 


Editor's  Preface. 


Williams  proceeds  to  examine  not  only  Cotton's  Anfwer 
to  the  prifoner's  Arguments,  but  alfo  in  the  laft  fifty-fix  chap- 
ters, the  '*  Treatife  fent  to  fome  of  the  Brethren  late  of 
Salem,"  to  which  Cotton  refers  at  the  clofe.  (p.  53.)  This 
is  called  A  Model  of  Church  and  Civil  Power,  and  as  Cotton 
referred  his  correfpondent  to  it  as  complementing  what  he 
had  already  written,  Williams  felt  juftitied  in  afcribing  its 
compolition  to  him  "  and  the  Minifters  of  New  England." 
Cotton  however  alferts  very  explicitly  "  that  he  was  none  of 
them  that  compofed  it."'  Dr.  Underbill  infers  that  '*  the 
real  author  of  it  was  probably  Mr.  Richard   Mather,""  from 


and  at  Middletown  1654,  where  he  died 
26  May  1673,  aged  89."  I  think  he  is 
quite  as  likely  to  have  been  the  freeman 
of  May  14,  1634,  at  which  date  Cotton, 
Hooker  and  Stone,  the  three  minifters 
who  arrived  in  the  fame  fhip  the  previ- 
ous September,  were  admitted  alfo.  Maf- 
fachufetts  Colonial  Records,  I  :  369.  If 
he  is  the  fame  who  died  at  Middletown, 
he  alfo  arrived  in  Bofton  the  fame  year 
(1633)  with  thefe  divines.  I  am  in- 
debted to  Mr.  Trumbull,  of  Hartford, 
for  a  note  in  regard  to  him,  in  which  he 
is  faid  to  have  died  May  26,  1673, 
"  being  the  89th  year  of  his  age,  and 
the  40th  of  his  being  in  New  England." 
"By  his  will  (executed  May  14,  1673) 
he  gave  10  fhillings  'towards  encouraging 
of  a  reading  and  writing  fchool  in  Mid- 
dletown.' So,  if  not  himielf  a  minif- 
ter,  he  wifhed  his  children  to  have  'the 
benefit  of  clergy  '  as  far  as  ten  fhillings 
would  go."  He  is  mentioned  "with 
prefix  of  refpeft  "  in  the  Mafs.  Colonial 
Records,  i :  241,  271. 

Williams  fays  that  he  had  not  feen  the 
prifoner's  Arguments  in  writing,  although 
he  had  feen  them  in  print  "  fome  yeers 
fince;"  but  he  does  not  lay  that  Cotton's 


Anfwer  was  in  print,  though  he  favs  it 
"was  as  publike  as  Mafter  Cottons  pro- 
feffion  of  the  lame  tenent  was  and  is." 

The  copy  I  have  made  ule  of,  from 
the  library  of  a  gentleman  in  this  city, 
has  the  following  title: — The  Contro-" 
verfie  concerning  Liberty  ot  Confcience 
in  Matters  of  Religion,  Truly  ftated. 
and  diftinftly  and  plainly  handled.  By 
Mr.  John  Cotton  of  Bojion  in  New  Eng- 
land. By  way  of  anfwer  to  fome  Argu- 
ments to  the  contrary  fent  unto  him. 
Wherein  you  have,  againft  all  cavills  of 
turbulent  fpirits,  clearly  manifefted, 
wherein  liberty  of  confcience  in  matters 
of  Religion  ought  to  be  permitted,  and 
in  what  cafes  it  ought  not,  by  the  faid 
Mr.  Cotton.  London.  Printed  by  Robert 
AujHn.  for  Thomas  Banks,  and  are  to  be 
fold  at  Mrs.  Breaches  Shop  in  Weftmin- 
fter-Hall,  1649. 

Dr.  Underhill  fpeaks  of  "  the  only 
edition  known  "  to  him,  as  printed  in 
1646.  Both  of  thefe  agree  with  Wil. 
liams's  copy  in  the  following  work. 

1  Bloudy  Tenent  Wajhed,  p.  192. 

2  Introdudlion  to  Hanferd  Knollys 
Society  edition  of  Bloudy  Tenent,  page 
xxxii. 


Editor's  Preface.  vii 

the  ftatement  of  Cotton  Mather,  that  **  when  the  Platform 
of  Church-DifcipUne  was  agreed  by  a  Synod  of  thefe 
Churches,  in  the  year  1647,  Mr.  Mather's  Model  was  that 
out  of  which  it  was  chiefly  taken."'  But  the  "  Model  " 
here  referred  to  is  in  all  probability  the  one  which  Mather 
was  appointed  to  draw  up  by  the  Synod."  Moreover,  Cot- 
ton Mather  would  never  have  omitted  this  from  the  lift  of 
his  grandfather's  publilhed  works,  it  he  could  have  found 
the  leaft  reafon  for  afcribing  it  to  him.  And  as  there  is  no 
dired:  evidence  of  Mather's  authorihip,  while  the  internal 
evidence  is  againft  it,  the  early  date  which  muft  be  given  to 
the  Model  here  examined  is  quite  conclufive.  He  landed 
in  Bofton  Auguft  17,  1635.^  But  Cotton  fays  of  Williams, 
that  "  when  I  wrote  that  Letter,  he  (for  ought  I  can  remem- 
ber) did  then  keepe  communion  with  all  his  Brethren,  and 
held  loving  acquaintance  with  my  felfe."*  Now  Winthrop, 
under  the  fame  date  in  which  he  records  the  arrival  of  the 
(liip  in  which  Mather  came,  Aug.  16,  1635,  informs  us  that 
Williams  wrote  to  the  church  in  Salem  '*  that  he  could  not 
communicate  with  the  Churches  in  the  bay."^  So  that  the 
letter  of  Cotton  muft  have  been  written  before  Mather 
reached  New  England,  and  the  "  treatife  "  muft  have  been 
**  fent  to  fome  of  the  Brethren  late  of  Salem  "  even  earlier 
than  that.  Williams  probably  did  not  receive  a  copy  of  the 
Model  until  after  his  baniftiment,  although  it  was  written 
and  fent  to  Salem  before  that.      For  he  fays  that  he  "  wrote 

'  Magnalia,  i  :  4C9.  one  educed,  whicli  the  Synod  might  after 

^  "  They  direded  three  eminent  per-  the   moil   filing   thoughts  upon   it,  fend 

tons,    namely,    Mr.  John    Cotton,    Mr.  abroad."    Magnalia,  W:    182. 

Richard    Mather,   and    Mr.  Ralph    Par-  3    R.    Mather's    Journal,    in   Young's 

tridge,  each  of  them  to  draw  up  a  fcrip-  Chron.  of  Mafs.  479. 

tural  model  of  church  government ;  unto  4   Bloutly  Tencnt  Wajhed,  p.  15. 

the  end  that  out  of  thofe  there  might  be  s    J^ew  England,  i:  198. 
B 


VIII  Editor's  Preface. 

on  purpofe  to  his  worthy  friend  Mr.  Sharpe  (Elder  of  the 
Church  of  Salem,  (fo  called)  for  the  fight  of  it,  who  accord- 
mg\y  J ent  it  to  him.''' 

This  tradt,  which  probably  was  never  printed,  except  by 
extracts  in  The  Bloudy  Tenent,  took  its  origin,  fo  far  as  it  can 
now  be  traced,  from  the  Adl  of  the  General  Court  of  March 
4,  1634,  in  which  they  "  intreate  of  the  elders  and  brethren 
of  every  church  within  this  jurifdid:ion,  that  they  will  con- 
fult  &  advife  of  one  uniforme  order  ot  diffipline  in  the 
churches,  agreeable  to  the  Scriptures,  and  then  to  conlider 
howe  farr  the  Magijirates  are  bound  to  ijiterpofe  for  the  pref- 
ervation  of  that  uniformity  &  peace  of  the  churches.'"  This 
is  the  precife  queftion  which  the  Model  of  Church  and  Civil 
Power  undertakes  to  decide,  —  "what  bounds  and  limits  the 
Lord  hath  fet  between  both  the  adminiftrations,"^  —  and  it 
is  the  earlieft  matured  attempt  to  deal  with  the  great  prob- 
lem which  vexed  the  mind  of  the  early  legillators  of  MalTa- 
chufetts.  It  is  valuable  and  deferves  more  attention  than  it 
has  received,  as  an  illuftration  of  the  firft  efforts  of  the  New 
England  immigrants  in  defining  and  balancing  the  ecclefi- 
aftical  and  civil  jurifdidions.  But  Williams  had  learned  a 
much  Ihiorter  and  furer  way  to  folve  the  problem.  He  takes 
up  this,  and  Cotton's  letter,  as  reprefentative  of  the  fpirit  and 

'  Bloody   Tenent  yet  More  Bloody,  page  fentenced,    "  Mr.    Sam'.    Sharpe    is   en- 

291.      Samuel  Sharpe,  who  had  been  an  joyned  to  appeare  att  the  nexte  particu- 

Affiftant  of  the   Maflachufetts  Company  lar  Court,  to  anlvvere  for  the   letter  that 

in  England,  came  over  to  Salem  in  1629.  came  from  the   Church  of  Salem,  as  alfo 

He  was  Mailer-gunner  of  ordnance,  and  to  bring  the  names  of  thofe  that  will  jujli- 

was     alfo    chofen    ruling    elder    of    the  fie  the  fame,  or  elfe  to  acknowledge  his 

church.     Young,    Chron.  of  Mafs.,   157.  offence    under   his    owne    hand    for    his 

He  died  in  1658.      He  had   occafion  to  owne  particular."   Mafs.  Col.  Records,  \: 

feel  the  hand  of  power   as   well    as  his  161. 

friend  Williams.      At  the  fame  meeting  =>  Mafs.  Col.  Rec.  i:  142. 

of  the    Court   at   which    Williams   was  3  Preface  to  Model,  i^c,  p.  222,  infra. 


Editor's  Preface.  ix 

the  principles  then  dominant,  and  ufes  them  to  fet  off  in  full 
contraft  the  principles  of  civil  and  fpiritual  freedom  to  which 
he  had  advanced.  He  advocates  a  method  which  Cotton 
and  the  writers  of  the  Models  and  the  early  legillators  of 
Mallachufetts  thought  unfafe,  if  indeed  they  did  not  count 
it  wrong  and  impracticable.  He  cut  the  knot  they  were  try- 
ing to  untie,  by  limply  divorcing  the  two  jurifdidlions,  and 
remanding  the  civil  power  to  its  own  feparate  fphere.  His 
courage  and  his  prefcient  wifdom  time  has  vindicated.  He 
dared  to  found  his  commonwealth  on  the  principles  which 
the  prudent  divines  and  legillators  of  the  MalTachufetts  Col- 
ony feared  would  be  the  peril  of  the  State,  and  the  doom  of 
Religion.  All  that  can  be  faid  is,  that  with  both  parties 
equally  confcientious,  and  faithful  to  their  light,  Williams 
faw  farther,  and  had  learned  the  true  ideas  of  civil  and  eccle- 
lialHcal  polity  fooner  than  they. 

And  yet  he  was  not  alone,  nor  the  iirft  in  maintaining 
abfolute  freedom  in  religion.  Milton,  at  the  very  time  that 
this  work  was  ilfuing  from  the  prefs,  was  printing  another, 
in  which  the  Englidi  language  reaches  the  fummit  of  elo- 
quent profe,  taking  fimilar  high  and  generous  grounds  for 
liberty  of  thought,  and  recognizing  his  fellow  laborers, 
whofe  names  and  works  were  fo  unequal  in  power  and  for- 
tune to  his.  '*  Now  once  again,"  he  fays,  "  by  all  concur- 
rence of  figns,  and  by  the  general  inftinft  of  holy  and  devout 
men,  as  they  daily  and  folemnly  exprefs  their  thoughts,  God 
is  decreeing  to  begin  fome  new  and  great  period  in  his 
church,  even  to  the  reforming  of  reformation  itlelf.  Behold 
now  this  vaft  city,  a  city  of  refuge,  the  manfion-houfe  of 
liberty,  encompalfed  and  furrounded  with  his  protection  ;  the 
(liop  of  war  hath  not  there  more  anvils  and  hammers  work- 
ing, to  fafhion  out  the  plates  and  inltruments  of  armed  juf- 


Editor  'j-   Preface. 


tice  in  defence  of  beleagured  truth,  than  there  be  pens  and 
heads  there,  fitting  by  their  ftudious  lamps,  mufing,  fearch- 
ing,  revolving  new  notions  and  ideas  wherewith  to  prefent, 
as  with  their  homage  and  their  fealty,  the  approaching 
reformation."' 

There  is  no  evidence  that  Williams  was  then  known  to 
Milton  :  although  the  acquaintance  may  have  then  begun, 
of  which  he  writes  as  exifting  during  his  fecond  vifit  to 
England."  Milton  may  have  known  his  as  one  among  many 
"  pens  and  heads,  revolving  new  notions  and  ideas,"  whofe 
writings  looked  towards  "  the  approaching  reformation."  In 
this  fame  year,  1644,  John  Goodwin  publifhed  the  work 
alluded  to  on  the  165th  and  185th  pages  of  the  prefent  vol- 
ume.^ The  Co?npaJ/ionate  Samaritan,  Unbindifig  the  Confcience, 
&c.,  was  alfo  ilfued  in  the  fame  year,  and  with  Goodwin's 
work  and  The  Bloudy  Tenent  were  fharply  criticifed  in  Whol- 
Jome  Severity  reconciled  with  Chrijiian  Liberty^  publiilied  in 
1645.^  But  many  years  before  the  Baptifts  had  uttered  their 
remonftrances  againft  the  ufe  of  civil  power  in  fpiritual 
affairs.^  As  early  as  161 1  they  ilfued  a  Confeflion  of  Faith, 
which  fays,  "  that  the  Magiftrate  is  not  to  meddle  with  relig- 


'  Areopagitica,  Bohn's  ed.  ii :   91. 

2  **  The  Secretary  of  the  Council  (Mr. 
Miltonj  for  my  Dutch  I  read  him,  read 
me  many  more  languages."  Letter  to  John 
Winthrop,  July  12,  1654.  Knowles, 
Memoir,  p.  264. 

3  M.  S.  to  A.  S.  tuith  a  Plea  for  Lib- 
erty of  Confcience  in  a  Church  Way,  l^c. 
London.    1644. 

4  Another  contemporary  traft  was  A 
Paraenetick  or  Humble  Addrejfe  to  the 
Parliament  and  AJfembly  for  {not  loofe)  but 
Chifian  Libertie.  London.  Printed  by 
Mathew   Simmons   for   Henry  Overton. 


1644.   4to  14  pp. 

Another  was  Liberty  of  Confcience :  or 
the  Sole  meanes  to  obtain  Peace  and  Truth. 
Printed  in  the  Yeare  1643. 

5  As  late  as  1688  Bolluet  charged  that 
with  the  exception  of  Baptiils  and  So- 
cinians  Protellants  held  the  doftrine  of 
the  Roman  Church  on  this  fubjeft.  "Puis 
qu'en  cc  point  les  protellants  Ibnt  d'ac- 
cord  avec  nous.  Et  je  ne  connois  parmi 
les  Chretiens  que  les  fociniens  et  les 
anabaptiils  qui  s'oppofent  a  cette  doc- 
trine." Hifoire  des  Variations,  Liv.  x. 
56.      (Euvres,  xxviii :  62,  63. 


Editor's  Preface.  xi 

ion  or  matters  of  confcience,  nor  to  compel  men  to  this  or  that 
form  of  reHgion  ;  becaufe  Chrift  is  the  King  and  Lawgiver 
of  the  church  and  confcience.'" 

The  Hanferd  Knollys  Society  has  printed  a  collection  of 
Trad:s  on  Liberty  of  Confcience  and  Perfecution  which 
were  publiilied  in  England  between  1614  and  1661.  Three 
of  them  preceded  the  prefent  work/  All  of  them  pro- 
ceeded from  thofe  who  felt  the  prelTure  of  civil  power,  and 
they  contributed  to  the  general  agitation  of  the  queftion 
which  naturally  arofe  during  the  littings  of  the  Wellminfter 
Alfembly,  and  the  ftruggles  of  civil  and  religious  fad:ions 
which  then  divided  the  kingdom.  They  were  the  earlieft 
articulate  cries  of  the  voice  whofe  line  has  gone  out  through 
all  the  earth,  and  its  words  to  the  end  of  the  world.  Other 
and  mightier  were  foon  heard,  with  which  Williams  had  no 
immediate  relation,  but  echoing  the  fime  notes,  though  not 
fo  clear  and  pronounced  as  his.  He  preceded  only  by  three 
years  Jeremy  Taylor,  who  fpoke  from  the  other  extreme  of 
eccleliaftical  opinion.  From  the  learned  quiet  or  exile  of 
Golden  Grove  in  1647  he  fent  forth  what  Williams  called 
"  an  EverlalHng   Monumentall  Teftimony  to  this  Truth,  in 

■  Crofby,  Hijl.  Eng.  Bap.  I.  App.,  71.  far  in  the  rear  this  early  and  noble  pallor 

The  parts   or  this    Contcffion   given   bv  of  the  Pilgrims  was,  is  quoted  in  Trct£is 

Crofby  were   colledled    from    a   work  of  for  Liber f^  of  Confcience,  p.  91. 

John  Robinfon,    of  Levden,   written    in  ^  Religions  Peace :  or  A  Plea  for  Liber- 

reply  to  it.    It  was  written  by  Helwiife,  /y  of  Confcience  by  Leonard  Bulher  Citi- 

John    Smith's   fucceffor    at    Amilerdam.  zcn  of  London,  and  Printed  in  the  Yeare 

Crofby,  i :  271.     In  the  Appendix  to  his  1614. 

fecond  volume  Crofby  gives  the  Confef-  Perfecution  for    Religion    Judged   and 

fion  entire;   but  it  does  not  contain  the  Condemned,  &c.  1615. 

fentence  quoted  in  the  text.      It  however  A  Moft  Humble  Supplication  l^c.  1620. 

omits    Article    XXV.,   which  may  have  This  is  the  work  from  which   the  Prif- 

contained    this    fentence.      Robinfon   of  oner's  Arguments,  pp.  1—39,  infra,  were 

courfe,  could  not  have  invented  it.     His  taken, 
reply  to  this  fentence,  which  fhows  how 


XII 


Editor's  Preface. 


that  his  excellent  Difcourfe,  of  the  Libertie  of  Prophefying."' 
With  him  Mr.  Lecky  alfociates  Harrington  and  Milton  as 
*' the  three  principal  writers  who  at  this  time  reprefented 
the  movement  of  toleration."^  But  while  they  gave  it  intel- 
lediual  weight,  they  ought  not  to  overfliadow  the  earlier  and 

^Bloody  Tenent  yet   More   Bloody,   Ap-      tament  declares.    I  alfo  humbly  wifh  that 
pendix,  p.  317.      This  fentence  is  from     you  may  pleaie  to  read  over  impartially 


a  letter  of  feven  pages  "to  the  Cleargie 
of  the  foure  great  Parties,"  in  which 
Williams  expreffes  the  fame  fears  as  on 
pp.  350,  351,  of  the  prefent  volume  — 
and  gives  more  fully  their  grounds  — 
that  the  Independents  if  they  had  the 
power    would     ui'e    it     for    perfecution 


Mr.  Milton's  anfwer  to  the  King's  hook." 
Elton's  Life,  p.  97. 

The  event  proved  the  jullice  of  Wil- 
liams's judgment  in  regard  to  Taylor, 
as  he  retreated  from  his  principles 
when  he  received  promotion  and  his 
church  was  again  afcendant.      Coleridge 


"Doe    not    all    perfecutours    themfelves  comments  on  his  change  of  opinion  with 

zealoufly  plead  for  Freedome,   for   Lib-  confiderable  fharpnefs.   "  If  Jeremy  Tay- 

ertie,  for  Mercie  to  Men's  Confciences,  lor  had  not  in   effedl  retreated  after  the 

when  themfelves  are  in  the  Grates,  and  Reftoration,  if  he  had  not,  as  foon  as  the 

Pits,  and  under  Hatches  ?   Thus  bloudie  church   gained   power,   moil   bafely  dil- 

Gardiner  and  Bonner,  yea  and  that  blou-  claimed  and   difavowed   the   principle  of 

die  Queene  Mary  her  felfe,  all  plead  the  toleration,  and  apologifed   for  the  publi- 

Freedome  of  their  Confciences.  '■'  *  Yea  cation  by  declaring  it  to  have  been  a  r///J?^if 

what  excellent  fubfcriptions  to  this  Soule  ^i'^rr^,  currying  pardon  for  his  pail  libcral- 

Freedome,     are     interwoven     in    many  ii'm  by  chargingand  moil  probably  flander- 

pailages  of  the  late  Kings  Booke  (if  his)?  ing  himielf  with  the  guilt  of  falfehood. 

Yea  and  one  of  his  Chaplaines  (lb  cald  )  treachery   and   hypocriiy,    his   charafter 

Doftor  jer.  Taylour,   what  an   Everlail-  as  a  man  would  have   been   almoil  ilain- 

ing  Monumentall  Teilimony  did  he  pub-  leis."      His  judgment  of  Milton's  work 

lifh  to  this  Truth   in   that  his   excellent  in    compariibn   with    Taylor's    may   be 

Difcourfe,  of  the  Libertie  of  Propheiy-  added.   "  The  Liberty  of  Prophefying  is 

ing?"   He  writes  to  Mrs.  Sadleir  in  1652  an    admirable    work,   in    many  relpefts, 

-3,  as  follows :    "My  honoured  Friend,  and  calculated  to  produce  a  much  greater 

fince  you  pleaie  not  to  read  mine,  let  me  eifedl  on  manv  than  Milton's  treatife  on 


pray  leave  to  requeil  your  reading  of  one 
book  of  your  own  authors.  I  mean  the 
Liberty  of  Propheiying,  penned  by  (fo 
called)  Dr.  Jer.  Taylor.  In  the  which 
is  excellentlv  aiTcrted  the  toleration   of 


the  fame  i'ubjedl:  on  the  other  hand 
Milton's  is  throughout  unmixed  truth; 
and  the  man  who  in  reading  the  two 
does  not  feel  the  contrail  between  the 
fimplemindcdnefs    of  the    one    and  the 


differing  religions,  yea,  in  a  refped,  that  Jlrabifmus  in  the  other,  is  —  in  the  road  to 

of  the  papiils  theml'elves,  which  is  a  new  preferment."    Literary  Remains,  iii :  204, 

way  of  ioul  freedom,  and  yet  is   the  old  250. 

way  of  Chrill  Jefus,  as  all  his  holy  Tef-  ^  //;y/.  of  Ratiorialifm,  ii:  79,  80 


Editor's  Preface.  xiii 

humbler  pioneers,  who  like  Williams,  not  only  wrought  out 
their  convictions  in  fuffering,  but  planted  it  on  the  everlaft- 
ing  grounds  of  reafon  and  juftice,  contending  not  limply  for 
toleration  but  for  abfolute  liberty. 

But  notwithrtanding  all  the  names  and  the  influences 
which  were  carrying  forward  the  dod:rine  of  fpiritual  lib- 
erty, this  work  met  a  harfh  reception.  The  writer  fays  in 
1 67 1,  " 'Tis  true  my  firft  book  **  The  Bloody  Tenent  "  was 
burned  by  the  Prelbyterian  party  (then  prevailing.)"'  The 
69th  queftion  in  NeceJJity  of  'Toleration  in  Matters  of  Religiony 
by  Samuel  Richardfon,  "  Printed  in  the  Yeare  of  Jubilee 
1647,"  is  "Whether  the  priefts  were  not  the  caufe  of  the 
burning  of  the  book,  entitled  "  The  Bloudy  Tenent,"  becaufe 
it  was  againft  perfecution  .?"^  This  may  account  for  the 
immediate  appearance  of  a  fecond  imprelhon.  It  indicates 
the  fpirit  of  the  dominant  party. ^  And  yet  it  was  not  with- 
out influence.  He  writes  eight  years  later  ;■*  **  Some  perfons 
ot  no  contemptible  note  nor  intelligence,  have  by  letters  from 
England,  informed  the  difcufl^er,  that  thefe  Images  of  clouts 
it  hath   pleafed  God  to  make   ufe  of  to  fl:op  no  fmall  leakes 

'  Letter  to  John  Cotton  jr.,  dated  Provi-  countenance  to  his  judgment.    He  writes, 

dence,  26  March,  1671.    Mafs.  Hijl.  Soc.  "Liberty  of  confcience,  and  toleration 

Proceedings,  March,  1858.  of  all   or  any  religion,    is   fo  prodigious 

2  Traeis  on  Liberty  of  Confcience,  270.  an  impiety,  that  this  religious  parliament 

3  The  attitude  of  the  Prelbyterian  party  cannot  but  abhor  the  very  meaning  of  it. 
towards  toleration  is  Ihown  by  Ncal,  Whatever  may  be  the  opinions  of  John 
Hif.  of  Puritans,  ii:  17-19.  Alfo  by  Goodwin,  Mr.  Williams,  and  fome  of 
Marfden,  Later  Puritans,  155.  See  pp.  that  ftamp,  yet  Mr.  Burroughes,  in  his 
350,  351,  infra.  Williams  evidently  dif-  late  Irenicum,  upon  many  unanfwerable 
trufled  the  Independents  as  well  as  the  arguments,  explodes  that  abomination." 
Prefbyterians,  and  inferred,  perhaps  from  Burroughes  was  one  of  the  Five  Inde- 
their  affiliation  with  his  opponents  on  pendent  Brethren  in  the  Weflminfter 
this  fide  of  the  water,  that  their  dipofi-  Aflembly.  The  quotation  from  Baylie 
tion  was  little  better.  Robert  Baylie,  I  take  from  a  note  in  Trads  on  Liberty  of 
the  keen  and  hard-headed  Scotch  mem-  Confcience,  p.  270. 

ber  of  the  Wcllminller  Aflembly,   gives        4  Bloody  Tenent  yet  More  Bloody,  p.  38. 


XIV  Editor's  Preface. 

of  perfecution,  that  lately  begun  to  flow  in  upon  dilTenting 
confciences,  and  (amongft  others)  to  Mafter  Cotton's  own,^ 
and  to  the  peace  and  quietnefs  of  the  Independents,  which 
they  have  fo  long,  an4  fo  wonderfully  enjoyed." 

The  Narragansett  Club  now  gives  this  work  its  fecond 
reprint.  It  was  printed  by  the  Hanferd  Knollys  Society  in 
England  in  1848,  under  the  care  of  its  accomplifhed  Secre- 
tary, Dr.  Underbill.  There  is  a  copy  of  each  of  the  origi- 
nal impreffions  in  the  Library  of  Brown  Univerlity.  The 
Club  is  indebted  to  Mr.  John  Carter  Brown  for  the  ufe  of 
a  copy  of  the  firft  of  thefe  impreffions.  Copies  are  alfo  in 
the  Library  of  Harvard  Univerfity,  of  the  Malfachufetts 
Hiftorical  Society,  and  in  the  Public  Library  of  the  City  of 
Bofton.  Amendments  in  the  text  of  the  prefent  edition 
fuggefted  by  the  Editor  are  placed  in  brackets. 

S.  L.  C. 

38  Angell  Street,  Providence,  Nov.  13,  1867. 


THE 

BLOVDY  TENENT, 

of  Persecution,  for  caufe  of 
Conscience,  difcufled,  in 

A  Conference  betweene 

TRVTH  ''nd  PEACE. 

Who, 

In  all  tender  Affediion,  prefent  to  the  High 
Court  of  Parliament^  (as  the  Refult  of  their 
Difcourfe)  thefe,  (amongft  other  Pajfages) 
of  higheji  conjj deration. 


Printed  in  the  Year  1644. 


FIrft,  That  the  blood  of  fo  many  hundred  thoufand  Ibules 
of  Protejiants  and  Papijis^  fpilt  in  the  Wars  oi prejent  and 
former  Ages^  for  their  refpedtive  Conjcicnces,  is  not  required 
nor  accepted  by  yejus  Chriji  the  Prince  of  Peace. 

Secondly,  Pregnant  Scripturs  and  Arguments  are  through- 
out the  Worke  propofed  againft  the  DoBrine  of  perfeciition 
for  for  caufe  of  Confcience. 

Thirdly,  Satisfadlorie  Anfwers  are  given  to  Scriptures^  and 
obje(5tions  produced  by  Mr.  Calvin^  Beza,  Mr.  Cotton^  and 
the  Minifters  of  the  New  EngliQi  Churches  and  others 
former  and  later,  tending  to  prove  the  DoBrine  of  perfecii- 
tion for  caufe  of  Cotfcience. 

Fourthly,  The  DoBrine  of  peif edition  for  caufe  of  Con- 
fcience, is  proved  guilty  of  all  the  blood  of  the  Soules  crying 
for  vengeance  under  the  Altar. 

Fifthly,  All  Civil  I  States  with  their  Officers  of  juftice  in 
their  refpediive  conjlitutions  and  adniinijtrations  are  proved 
ejjentially  Civill,  and  therefore  not  Judges,  Governours  or 
P)efe7idours  of  the  Spirituall  o.v  Chrijiian  fiate  and  Worjhip. 

Sixtly,  It  is  the  will  and  command  ot  God,  that  (fmce  the 
comming  of  his  Sonne  the  Lord  Jefus)  a  perinifsion  of  the 
moft  Paganijh,  Jewijh,  Turkijlj,  or  Antichrijiian  conjciences 
and  worfhips,  bee  granted  to  all  men  in  all  Nations  and 
Countries :  and  they  are  onely  to  h^t  fought  againft  with  that 
Sword  which  is  only  (in  Souk  matters)  able  to  conquer,  to  wit, 
the  Sword  of  Gods  Spirit,  the  Word  of  God. 

Seventhly,  Th^Jlate  of  the  Land  oi  Jfrael,  the  Kings  and 
people  thereof  in  Peace  &  War,  is  proved  fgurative  and  cere- 
moniall,  and  no  patterne  nov  pref  dent  for  any  Kingdome  or  civill 
fate  in  the  world  to  follow. 

Eightly,  God  requireth  not  an  uniformity  of  Religion  to  be 
inaBed  and  inforced  in  any  c/i;///  y/^/^ ;   which   inforced  uni- 


4  '  Preface. 

formity  (fooner  or  later)  is  the  greateft  occafion  of  civill 
Warre,  ra'vifiing  of  confcience,  perfecution  of  Chrijl  Jefus  in 
his  fervants,  and  of  the  hypocrijie  and  deJiruBion  of  millions  of 
fouls. 

Ninthly,  In  holding  an  inforced  uniformity  of  Religion  in 
a  civill  Jiate^  wee  muft  necelTarily  difclaime  our  delires  and 
hopes  of  the  lewes  converfion  to  Chrifl. 

Tenthly,  An  inforced  uniformity  of  Religion  throughout  a 
Nation  or  r/i;///  Jlate^  confounds  the  Civill  and  Religious, 
denies  the  principles  of  Chriftianity  and  civility,  and  that 
fefus  Chrijl  is  come  in  the  Flefh. 

Eleventhly,  The  permifsion  of  other  confciences  and  wor- 
Jhips  then  a  ftate  profefTeth,  only  can  (according  to  God) 
procure  a  firme  and  lafting  peace,  (good  ajjurance  being  taken 
according  to  the  wifedome  of  the  civill  ftate  for  unifor?nity  of 
civill  obedience  from  all  forts.) 

Twelfth ly,  laftly,  true  civility  and  Chriftianity  may  both 
flourifli  in  a  ftate  or  Kingdome,  notwithftanding  the  permif- 
sion of  divers  and  contrary  confciences,  either  of  lew  or 
Gentile. 


To  THE  Right  Honorable, 

both  Houfes  of  the   High   Court  of 
PARLIAMENT, 

Right  Honourable  and  Renowned  Patriots  : 

NExt  to  the  faving  of  your  own  Joules  (in  the 
lamentable  Jhipwrack  of  Mankind)  your  taske 
(as  Chrijiians)  is  to  fave  the  Soules,  but  as  Magijirates^ 
the  Bodies  and  Goods  of  others. 

Many  excellent  Dijcourfes  have  been  prefented  to 
your  Fathers  hands  and  Yours  in  former  and  prefent 
Parliaments :  I  fhall  be  humbly  bold  to  fay,  that  (in 
what  concernes  your  duties  as  Magijlrates^  towards 
others)  a  more  necelTary  and  feafonable  debate  was 
never  yet  prefented. 

Two  things  your  Honours  here  may  pleafe  to  view 
(in  this  Controverlie  of  Perfecution  for  caufe  of  Con- 
fcience)  beyond  what's  extant. 

Firfl:  the  whole  Body  of  this  Controverjie  form'd  & 
pitch'd  in  true  Battalia. 

Secondly  (although  in  refped:  of  my  felfe  it  be 
impar  congrej/us,  yet  in  the  power  of  that  God  who 
is  Maxitnus  in  Minimis^  Your  Honours  fhall  fee  the 
Controverlie  is  difcuifed  with  men  as  able  as  moft, 
eminent  for  abilitie  and  pietie^  Mr.  Cottony  and  the 
New  Englijh  Minijiers. 

When  the  Prophets  in  Scripture  have  given  their 
Coats  of  Amies  and  Efcutchions  to  Great  Men^  Your 
Honours  know  the  Babylonian  Monarch  hath  the  Lyon, 


To  the  High  Court  of  Parliament. 

the  Perjian  the  Beare,  the  Grecian  the  Leopard,  the 
Romane  a  compound oi  xho,  former  3.  moft  ftrange  and 
dreadfull,  Dan.  7. 

Their  oppreffing,  plundring,  ravifhing,  murther- 
ing,  not  only  of  the  bodies,  but  ih^  Joules  of  Men  are 
large  explaining  co7nmentaries  of  fuch  fimilitudes. 

Your  Honours  have  been  famous  to  the  end  of  the 
World,  for  your  unparallel'd  wijdome,  courage,  jujiice, 
fnercie,  in  the  vindicating  your  Civill  Lawes,  Liberties, 
&c.  Yet  let  it  not  be  grievous  to  your  Honours 
thoughts  to  ponder  a  little,  why  all  the  Prayers  and 
Teares  and  Fajiings  in  this  Nation  have  not  pierc'd 
the  Heavens,  and  quench'd  thefe  Flames,  which  yet 
who  knowes  how  far  they'll  fpread,  and  when  they'll 
out! 

Your  Honours  have  broke  the  jawes  of  the 
Opprejfour,  and  taken  the  prey  out  of  their  Teeth 
[lob.  29.)  For  which  A61  I  believe  it  hath  pleafed 
the  moft  High  God  to  fet  a  Guard  (not  only  of 
Trained  Men,  but)  of  mighty  Angels,  to  fecure  your 
fitting  and  the  Citie. 

I  feare  we  are  not  pardoned,  though  reprieved :  O 
that  there  may  be  a  lengthning  of  Londons  tranquil- 
itie,  of  the  Parliaments  fafetie,  by  mercy  to  the  poore  ! 
Dan.  4. 

Right  Honorable,  Soule  yokes,  Soule  opprefsioTi,  plun- 
drings,  ravijhings,  &c.  are  of  a  critnjon  and  deepeji 
dye,  and  I  believe  the  chiefe  of  Englands  lins,  unftop- 
ping  the  Viols  of  Englands  prefent  forrowes. 

This  glaffe  prefents  your  Honours  with  Arguments 
from  Religion,  Reafon,  Experience,  all  proving  that 
the  greateft  yoakes  yet  lying  upon  Engltjh  necks,  (the 


To  the  High  Court  of  Parlia?nent.  j 

peoples  and  Your  own)  are  of  a  fpirituall  and  Joule 
nature. 

All  former  Parliaments  have  changed  thefe  yoakes 
according  to  their  coTifciences,  (Popijh  or  Protejiant) 
'Tis  now  your  Honours  turne  at  hehne,  and  (as  your 
task,  fo  I  hope  your  refolution,  not  to  change  (for 
that  is  but  to  turne  the  wheele,  which  another  Par- 
liament, and  the  very  next  may  turne  againe  :)  but  to 
eafe  the  Subjects  and  Your  felves  from  2.  yoake  (as  was 
once  fpoke  in  a  cafe  not  unlike  AB.  15.)  which 
neither  You  nor  your  Fathers  were  ever  able  to 
beare. 

Moft  Noble  Senatours,  Your  Fathers  (whofe  feats 
You  fill)  are  mouldred,  and  mouldring  their  braines, 
their  tongues,  &c.  to  afies  in  the  pit  of  rottenejje : 
They  and  You  muft  fliortly  (together  with  two  worlds 
of  men)  appeare  at  the  great  Barre :  It  (liall  then  be 
no  griefe  of  heart  that  you  have  now  attended  to  the 
cries  of  Soules,  thoufands  opprejfed,  millions  ravijljed  by 
the  ABs  and  Statutes  concerning  Soules,  not  yet 
repealed.^ 

Of  Bodies  impoverified,  imprifoned,  &c.  for  their 
foules  beliefe,  yea  flaughtered  on  heapes  for  Religions 
controverfies  in  the  fVarres  of  prefent  and  former 
Ages. 

"  Notwithftanding    the    fuccelTe    of    later    times,  The  fa- 
"  (wherein  fundry  opinions  have  been  hatched  about  !"°"%^^y' 

-■  -»  ■  1  n p'  Or  3 

"  the  fubjed:  of  Religion)  a  man  may  clearly  difcerneiate  King 
"with  his  eye,  and  as  it  were  touch   with  his  finger  of  Bohe- 
"  that  according  to  the  verity  of  holy  Scriptures,  &c.  "^'^' 
"  mens  confciences  ought  in   no  fort   to   be  violated, 

■  The  ientence  continues,  with  a  Temicolon  inllead  of  the  period. 


8  To  the  High  Court  of  Parliament. 

"  urged  or  conftrained.  And  whenfoever  men  have 
"  attempted  any  thing  by  this  violent  courfe,  whether 
"  openly  or  by  fecret  meanes,  the  ilTue  hath  beene 
"  pernicious,  and  the  caufe  of  great  and  wonderfull  inno- 
"  vations  in  the  principalleft  and  mightieft  Kingdomes 
"  and  Countries^  &c/ 

It  cannot  be  denied  to  be  a  pious  and  prudentiall 
aB  for  Your  Honours  (according  to  your  confcience) 
to  call  for  the  advice  of  faithfull  Councellours  in  the 
high  debates  concerning  Your  owne,  and  the  foules 
of  others. 

Yet  let  it  not  be  imputed  as  a  crime  for  iiny  Juppli- 
ant  to  the  God  of  Heaven  for  You,  if  in  the  humble 
fenfe  of  what  their  foules  beleeve,  they  powre  forth 
(amongft  others)  thefe  three  requejls  at  the  Throne 
of  Grace. 

Firft,  That  neither  Your  Honours,  nor  thofe  excel- 
lent and  worthy  perfons,  whofe  advice  you  feek, 
limit  the  holy  One  of  Ifrael  to  their  apprehenjions, 
debates,  conclufions,  rejecting  or  negled:ing  the  humble 
and  faithfull  fuggeftions  of  any,  though  as  bafe  as 
fpittle  and  clay,  with  which  fometimes  Chriji  lefus 
opens  the  eyes  of  them  that  are  borne  blinde. 

Secondly,  That  the  prefent  and  future  generations 
of  the  Sons  of  Men  may  never  have  caufe  to  fay  that 
fuch  a  Parliament  (as  England  never  enjoyed  the  like) 
Effay  of  fhould  modell  the  worjhip  of  the  living,  eternall  and 
^  '^'°"'  invijible  God  after  the  Bias  of  any  earthly  intereji, 
though  of  the  higheft  concernment  under  the  Sunne : 
And  yet,  faith  that  learned  Sir  Francis  Bacon  (how 
ever  otherwife  perfwaded,  yet  thus  he  confefTeth  :) 

'  Quoted  alfo  in  Scriptures  and  Reafons,  fee  note,  infra. 


To  the  High  Court  of  Parliatnent.  g 

"  Such  as  hold prej/ure  of  Con/ciencey  are  guided  therein 
**  by  Tome  private  interejis  of  their  owne." 

Thirdly,  What  ever  way  of  worjhipping  God  Your  ^}-  i^  rarely 
owne  Confciences  are  perfwaded  to  walke  in,  yet  (from  ^^^^ 
any  bloody  ^^  of  violence  to  the  confciences  of  others)  fons  were 
it  may  bee  never  told  at  Rome  nor  Oxford^  that  the  P^''^^,'^".'^^ 
Parliament  of  Rngland  hath  committed  a  greater  confcience 
rape,  then  if  they  had  forced  or  ravilhed  the  bodies  but  byfuch 
of  all  the  women  in  the  World.  don  They 

And  that  Englands  Parlia?nent  (fo  famous  through-  were  con- 
out  all  Europe  and  the  World)  fhould  at  laft  turne  ^^^l^^^^ 
Papijis,  Prelatijis,  Presbyterians,   Independents,  Socin-  their  con- 
ians,   Familijis,   Antinomians,  &c.   by   confirming  alli'cience. 
thefe  forts  of  Confciences,  by  Civill  force  and  violence 
to  their  Confciences. 

"  "  It  was  a   notable   obfervation   of  a  ejjed    therein    them/elves   for    their    own 

wife  father,  and  no  lefs  ingcnuoully  con-  cnds.^''   Eflay  3,  Unity  in  Religion,  ed.  of 

fefled  ;   that  thofe  who  held  and  perfuaded  1625  ;   Spedding's  Bacon,  xii  :  91. 
prejfure  of  confcience,  were  commonly  inter- 


T^o   every    Courteous    Reader, 

T  7T  7Hile  I  plead  the  Caufe  of  Truth  and  Irmocencie 
V  V  againft  the  bloody  DoBrine  of  Perfecution  for  caufe 
of  coTiJcience^  I  judge  it  not  unfit  to  give  alar  me  to  my  felfe, 
and  all  men  to  prepare  to  be  perfecuted  or  hunted  for  caufe 
of  conjcience. 

Whether  thou  ftandeft  charged  with  lo  or  but  2  Talents, 
if  thou  hunteft  any  for  caufe  of  confcience,  how  canft  thou 
fay  thou  followeft  the  La?fil?e  of  God  who  fo  abhorr'd  that 
practice  ? 

If  Paul,  if  yejus  Chrijl  were  prefent  here  at  London,  and 
the  quejlion  were  propofed  what  Religion  would  they  approve 
of:  The  Papijls,  Prelatijis,  Presbyterians,  Indepetidents,  &c. 
would  each  fay,  Of  mine,  of  mine. 

But  put  the  fecond  queftion,  if  one  of  the  feverall  forts 
(hould  by  major  vote  attaine  the  Sword  of  fteele :  what 
weapons  doth  Chrift  Jefus  authorize  them  to  fight  with  in 
His  caufe  ?  Doe  not  all  men  hate  the  perfecutor,  and  every 
conjcience  true  or  falfe  complaine  of  cruelty,  tyranny  ?  &c. 

Two  mountaines  of  crying  guilt  lye  heavie  upon  the  backes 
of  All  that  name  the  name  of  Chriji  in  the  eyes  of  "J ewes, 
Turkes  and  Pagans. 

Firft,  The  blafphemies  of  their  Idolatrous  inventions,  J uper- 
Jlitions,  and  mofl  unchrijiian  converjdtions. 

Secondly,  The  bloody  irreligious  and  inhumane  opprejjions 
and  deJlruBions  under  the  maske  or  vaile  of  the  Name  of 
Chriji,  &c. 

O  how  like  is  the  jealous  "Jehovah,  the  confuming  fire  to 
end  thefe  ^VQ^cwt  Jlaughters  in  a  greater  llaughter  ot  the  holy 
WitnelTes  ?   Rev.  1 1 . 


12  To  every  Courteous  Reader. 

Six  yeares  preaching  of  fo  much  Truth  of  Chriji  (as  that 
time  afforded  in  K.  Edwards  dayes)  kindles  the  flames  of  Q^ 
Maries  bloody  perfecutions. 

Who  can  now  but  exped:  that  after  fo  many  fcores  of  yeares 
preaching  and  profejjing  of  more  Truths  and  amongft  fo  many 
great  contentions  amongft  the  very  beft  of  Protejiants^  a  iierie 
furnace  fhould  be  heat,  and  who  fees  not  now  xhejires  kind- 
Ung  ? 

I  confelTe  I  have  little  hopes  till  thofe  flames  are  over,  that 
this  Difcourfe  again  ft  the  doBrine  of  perfecution  for  caufe  of 
confcience  ftiould  pafle  currant  (I  fay  not  amongft  the  Wolves 
and  Lions^  but  even  amongft  the  Sheep  of  Chriji  themfelves) 
yet  liberavi  anijuam  inea?n^  I  have  not  hid  within  my  breajt 
my  fouls  belief:  And  although  fleeping  on  the  bed  either  of 
the  pleafures  or  profits  of  ftnne  thou  thinkeft  thy  confcience 
bound  to  fmite  at  him  that  dares  to  waken  thee  ?  Yet  in  the 
middeft  of  all  thefe  civill  and  fpirituall  Wars  (I  hope  we 
fliall  agree  in  thefe  particulars.) 

Firft,  how  ever  the  proud  (upon  the  advantage  of  an  higher 
earth  or  ground)  or'elooke  the  poore  and  cry  out  Schifmat- 
ickes,  Hereticks,  Sec.  fliall  blafphemers  and  feducers  fcape 
unpuniftied  ?  &c.  Yet  there  is  a  forer  puniftiment  in  the 
Go/pel  for  defpifing  of  Chriji  then  Mojes,  even  when  the 
defpifer  of  Mojes  was  put  to  death  without  mercie,  Heb.  i  o. 
28,  29.  He  that  beleeveth  not  ftiall  bee  damned,  Marke 
16.  16. 

Secondly,  what  ever  Worftiip,  Miniftry,  Miniftration,  the 
beft  and  pureft  are  prad:ifed  without  faith  and  true  perfwa- 
fion  that  they  are  the  true  inftitutions  of  God,  they  are  fin, 
finfull  worfliips,  Miniftries,  &c.  And  however  in  Civill 
things  we  may  be  fervants  unto  men,  yet  in  Divine  and 
Spirituall  things  the  pooreft  pejdnt  muft  difdaine  the  fervice 


To  every  Courteous  Reader.  13 

of  the  higheft  Prince :  Be  ye  not  the  fervants  of  men,  i  Cor. 
14.  fvii:  23.]^ 

Thirdly,  without  fearch  and  triall  no  man  attaines  this 
faith  and  right  perfwafion,  i  Thef.  5.   Try  all  things. 

In  vaine  have  Englijh  Parlia?nents  permitted  Englijh  Bibles 
in  the  pooreft  Englijh  houfes,  and  the  fimpleft  man  or  woman 
to  fearch  the  Scriptures,  if  yet  againft  their  foules  perfwafion 
from  the  Scripture,  they  (hould  be  forced  (as  if  they  lived  in 
Spaine  or  Rome  it  felfe  without  the  fight  of  a  Bible)  to  beleeve 
as  the  Church  beleeves. 

Fourthly,  having  tried,  we  muft  hold  {?i{)i,  i  Thejfal.  5. 
upon  the  lolfe  of  a  Crowne,  Revel.  13.  [iii :  11.]  we  muft 
not  let  goe  for  all  the  flea  bitings  of  the  prefent  afflidlions, 
&c.  having  bought  Truth  deare,  we  mufi:  not  fell  it  cheape, 
not  the  leaft  graine  of  it  for  the  whole  World,  no  not  for 
the  faving  of  Soules,  though  our  owne  moft  precious ;  leaft 
of  all  for  the  bitter  fweetning  of  a  little  vanilhing  pleafure. 

For  a  little  puffe  of  credit  and  reputation  from  the  change- 
able breath  of  uncertaine  fons  of  men.[:] 

For  the  broken  bagges  of  Riches  on  Eagles  wings  :  For  a 
dreame  of  thefe,  any  or  all  of  thefe  which  on  our  death-bed 
vanifli  and  leave  tormenting  ftings  behinde  them  :  Oh  how 
much  better  is  it  from  the  love  of  Truth,  from  the  love  of 
the  Father  of  lights,  from  whence  it  comes,  from  the  love 
of  the  Sonne  of  God,  who  is  the  way  and  the  Truth,  to  fay 
as  he,  yoh?i  18.  37.  For  this  end  was  I  borne,  and  for  this 
end  came  I  into  the  World  that  I  might  beare  witnelfe  to 
the  Truth. 


A  Table  of  the  principall   Contents 
of  the   Bookec 


TKuth  and  Peace  -their  rare  and  feldome  ??teeting.  Page  15 
2  Great  coiuplaints  of  Peace.  1 6 

P erf ecutors  feldome p/ead Chrid  but  Mofesy^r  their  Authour.  1 7 
Strife  Chrijlian  and  unchrijiian.  ibid 

A  threefold  dolefull  cry.  ibid. 

'The  wonderfull  providence  of  God  in  the  ^writing  of  the  argu- 
ments againji  perfecution.  1 8 
A  definition  of  perfecution  dif cuffed.  19 
Confidence  will  not  be  refrained  fir  07n  its  owne  worfjip^  nor  con- 

jirained  to  another.  20 

A  chafe  fioule  in  Gods  worfijip,  compared  to  a  chafe  wifie.  ibid. 
Gods  people  have  erred  fir om  the  very  funda?nentalls  of  vifble 

worfip.  ibid 

4  Sorts  of fipirituall  foundations  in  the  New  Tef  anient.  21 

The  6  fiundaf?ientalls  ofi  the  Chrifian  Religion.  ibid. 

The  comming  out  of  Babel  not  locally  but  myficall.  ibid. 

The  great  ignorance  of  Gods  people  concerning  the  nature  ofi  a 

true  Church.  ibid. 

Common-Prayer   written   againf   by  the  New   Englijh   Min- 

ifers.  23 

Gods  people  have  worfloipped  God  with  fialfie  worjlnps.  ibid. 
God  is  pleafied  fiometijnes  to  convey  good  unto  his  people  beyond  a 

promifie.  ibid. 

A  notable  fipeech  ofi  King  James  to  a  great  Nonconformifi  turned 

perfiecutor.  24 

Civill  peace  dificufifed.  ibid. 


1 6  The  Table. 

'The  difference  between  Spirituall  and  civilljiate.  Page  25 

Six  cafes  wherein  Gods  people  have  been  ufually  accounted  arro- 
gant, and  peace  breakers,  but  ?noJi  unjujily  26 
The  true  caujes  of  breach  and  dijiurbance  of  civill  peace.        29 
A  prepoflerous  way  of fuppr  effing  err  ours.                                 30 
Perfecutors  mufi  needs  oppreffe  both  erroneous  and  true  con- 
fciences.                                                                                   ibid. 
All  perfecutors  of  Chrifl  profeffe  not  to  perfecute  hitn.          ibid. 
What  is  meant  by  the  Heretic ke.  Tit.  3.                                    33 
The  word  Heretick  generally  tnijlaken.                                       34 
Corporall  killing  in  the  haw,  typing  out  Spirituall  killing  in  the 
Gofpell.                                                                                       36 
The  cariage  of  a  Soule  fenfble  of  mercy,  towards  others  in  their 
blindneffe,  &c.                                                                            38 
The  difference  between  the  Church,  and  the  World  wherein  it  is, 
in  all  places.                                                                               38 
The  Church  and  civill  State  confufedly  made  all  one.               39 
The  mojl  peaceable  accufed  for  peace-breaking.                         40 
A  large  Exa??iination  of  what  is  meant  by  the  Tares,  and  let- 
ting of  them  alone.                                                                 ibid. 
Sathans  fubtletie  about  the  opening  of  Scripture.                      41 
Two  forts  of  Hypocrites,                                                              44 
The  Lord  Jefus  the  great  Teacher  by  Parables,  and  the  only 
Expounder  of  them.                                                                   44 
Preaching  for  converfon  is  properly  out  of  the  Church.           45 
The  tares  proved  properly  to  fgnifie  Antichrifians.              ibid. 
Gods  Kingdome  on  Earth  the  vifble  Church.                            46 
The  difference   between    the   Wheat   and   the   Tares,   as   alfo 
betweene  thefe  Tares  and  all  others.                                       46 
A  civill  Magijiracie  frofn  the  beginning  of  the  world.             47 
The  Tares  are  to  be  tolerated  the  longeji  ofallfnners.            48 
-    The  danger  of  infeBion  by  permitting  of  the  Tares,  affoyled.  ibid. 


The  Table. 


17 


The  civill  Magijirate  not  Jo  particularly  fpoken  to  in  the  New 
Teji anient  as  Fathers,  Majters,  &c.  and  why.  Page  50 

A  two-fold Ji ate  of  Chrijlianitie ;  Perfecuted  under  the  Rotnane 
E?nperours,  and  Apojiated  under  the  Ro?nane  Popes.        ibid. 
3  Particulars  contained  in  that  prohibition  of  Chrijt  fefus  con- 
cerning the  Tares,  Let  the?n  alone.  Mat.  13.  51 
Accofnpanying  with  Idolaters,  i  Cor.  5.  difcufed.  52 
Civill  Magif  rates  never  invejied  by  Chriji  fefus  with  the  power 
and  title  of  Defenders  of  the  Faith.  54 
Gods  people  ever  earnef  with  God  for  an  Arme  of  Flefi.        ^^ 
The  dreadfull pimifitnent  of  the  blind  Phar if es  in  4  refpeBs.  ibid. 
The  point  of feducing,  infiBing,  or  Soule  killing,  examined,    ^j 
Strange  cojifufons  in  punijh?nents.  59 
The  blood  of  Soules,  A6ls  20.  lies  upon  fuch  as  profejfe  the  Min- 
ifrie :  the  blood  of  Bodies  only  upon  the  State.                   ibid. 
UJurpers  and  Heires  of  Chrif  fejus.                                        60 
The  Civill  Magif  rate  bound  to  preferve  the  bodies  of  their  fub - 
jeBs,  and  not  to  defroy  the?nfor  confcience  fake.                   61 
The  fire  from  heaven.  Rev.  13.  13.    2  Tim.  2.  25,  26.  exam- 
ined.                                                                                             62 
The  original  I  of  the  Chrif  i an  name,  Ad:s  1 1.                            63 
A   Civill  fword  in    Religion  makes  a  Nation   of  hypocrites, 
Ifa.  10                                                                                          64 
A  difference  of  the  true  and  falfe  Chrif  and  Chrif  ians.         65 
The  nature  of  the  worfjip  of  unbeleeving  and  naturall  per- 
fons.                                                                                         ibid. 
Antoninus  Pius  his  fainous  a5i  concerning  Religion.               66 
Ifa.    24.   Mic.  4.  3.   concerning   Chrif  s  vifble  Kingdotne  dif- 
cuffed.                                                                                       ibid. 
A6ls  20.  29.  The  fuppr effing  of  Spirituall  wolves  dif cuffed.    67 
//  IS  in  vaine  to  decline  the  name  of  the  head  of  the  Church,  and 
yet  to  pra£iife  the  headjhip.                                                      68 
3 


1 8  The  Table. 

Titus  1.9.  10.  difcujfed.  Page  69 

Unmercifull  and  bloody  doBrine.  70 

The  Spirituall  weapons,  2  Cor.  i  o.  4.  difcujfed.  ibid. 

Civill  weapons  moji  hnproper  in  Spirituall  caufes.  j  i 

The  Spirituall  ar tiller ie,  Eph.  6.  applied.  72 

Rom.  13.  concerning  Civill  Rulers  power  in  Spirituall  caufes, 

largely  examined.  73 

Pauls  appeale  to  Csfar  examined.  jj 

And  cleared  by  5  arguments.  ibid. 

4  Sorts  of  fwords.  79 

What  is  to  be  underfood  by  evil  I,  Rom.  13.  4.  81 

Though  evill  be  alwayes  evill,  yet  the  pertnifjion  of  it  may  fome- 

times  be  good.  8  3 

2  Sorts  of  commands  both  from  Mofes  and  Chrift.  84 

The  permijjion  of  divorce  in  Ifrael,  Mat.  19.  17,  18.  ibid. 

JJfury  in  the  Civill  fate  lawfully  permitted.  85 

Seducing  teachers,  either  Pagan,  fewijh,  Turkijlj  or  Antichrif- 

tian,  may  yet  be  obedient  fubjeBs  to  the  Civill  Laws.  86 

Scandalous  livers  againjl  the  Civill  fate.  87 

Toleration  o/' Jefabel  and  Balaam,  Kev.  2.  14,  20.  examined.  88 
The  Chriflian  world  hath  fw allowed  up  Chrifiatiity.  89 

Chrif  Jefus  the  deepef  polititian  that  ever  was,  yet  coimnands 

he  a  toleration  of  Antichrifians.  91 

The  Princes  of  the  world feldome  take  part  with  Chrif  Jefus.  9  3 
Buchanans  item  to  King  James.  ibid. 

Kitig  James  his  fayings  againf  perfecution.  ibid. 

King  Steven  ^Poland  his  fayings  againf  perfecution.  93 

Forcing  of  confcience  a  foule  rape.  94 

Perfecution  for  confcience  hath  been  the  launcet  which  hath  let 

blood  the  Nations.  All  Spirituall  whores  are  bloody.  ibid. 
Poligamie  or  the  jnany-wives  of  the  Fathers.  ibid. 

David  advancing  of  Gods  worfiip  againf  order.  95 


The  Table.  19 

Conftantine  and  the  good  E?}iperours  confejl  to  have  done  more 

hurt  to  the  Name  and  Crowne  of  Chriji  then  the  bloody 

Neroes  did.  Page  95 

The  language  of  perfe outers.  96 

Chrijis  Lillies  may  four  ijh  in  the  Churchy  notwithflanding  the 

weeds  in  the  world  permitted.  97 

^lueeyi  Elizabeth  and  King  James  their  perfecuting  for  caufe 

of  ReligioTi  exa?nined.  ibid. 

^een  Elizabeth  confefed  by  Mr.  Cotton  to  have  ahnof  fired 

the  world  in  civill  co?nbufiions .  98 

The  Wars  between  the  Papifis  and  the  Protefiants.  ibid. 

The  Wars  atid  fuccejje  of  the  Waldenfians  agaiiifi  three  Popes.c^g 
Gods  people  vidlorious  overco?n??iers,  and  with  what  weapons,  ibid. 
The  Chrifiian  Church  doth  not  perfe  cute,  but  is  perfecuted.  ibid. 
The  nature  of  excofnmunication.  100 

The  opinio?i  of  aiicient  Writers  exatnified  concernifig  the  doBrine 

of  perfecution.  i  o  i 

Conftraint  upon  confidence  in  Old  and  New  England.  ibid. 

The  Indians  ofi  New  England  permitted  in  their  worfihipping  ofi 

devils,  102 

In  2  cafies  a  fialfie  Religion  will  not  hurt.  103 

The  abfiolute  fiuj/iciencie  of  the  Sword  of  the  Spirit.  104 

A  Nationall  Church  not  infiituted  by  Chrifi.  '  ibid. 

Man  hath  no  power  to  make  LaweSy  to  binde  confidence.  105 
Hearing  ofi  the  word  in  a  Church  efiate  a  part  ofi  Gods  wor- 

P{P-                             _                 _  107 

Papt/is  plea  for  toleration  ofi^  confidence.  ibid. 

Protefiant  partiality  in  the  caufie  of  perfiecution.  108 

Pills  to  purge  out  the  bitter  hutnour  ofi  perfiecution.  ibid. 
Superfiition  and  perfiecution  have  had  many  votes  and  fiuffrages 

firofn  Gods  owne  people.  1 09 

Soul-killi?ig  dificujfed.  ibid. 


20  The  Table. 

Phineas  his  aB  dif cuffed.  Pag€  1 1 1 

Eliah  his  Jlaughters  examined.  ibid. 

Dangerous   confequences  Jiowing  from  the   civill  Magijirates 

power  in  Spirituall  cafes.  114 

The  world  turned  upfde  downe.  114 

The  wonderfull  anfwer  of  the  Minijiers  of  New  England  to  the 

Minijiers  of  Old.  ibid. 

Lamentable  differences  even  amongst  them  that  feare  God.  115 
The  doBrine  of  perfecution  ever  drives  the  mofl  godly  out  of  the 

world.  116 

A  Modell  of  Church  and  Civill  power  cotnpofed  by  Mr.  Cotton, 

and  the  Minifers  of  New  England,  and  fent  to  Salem,  [as  a 

further  confirmation  of  the  bloody  doBrine  of  perfecution  for 

caufe  of  confidence^  examined  and  anfiwered.  1 1  8 

Chrifis  power  in  the  Church  confiefi  to  be  above  all  Magifirates 

in  Spirituall  things.  1 1 9 

Ifa.  49.  23.  lamentably  wrefied.  ibid. 

The  civill  Co?nmonweale,   and  the  Spirituall  Commonweale  the 

Church  not  inconfifient,  though  independent  the  one  on  the 

other.  1 20 

Chrifi  ordinances  put  upon  a  whole  city  or  Nation  may  civilize 

thefn,   and  moralize,  but  not  Chrifitia?iize  befiore  repentance 

firfi  wrought.  121 

Mr.  Cottons  and  the  New  EngliJJj  Minifiers  confiefiion  that  the 

Magifirate  hath  neither  Civill  nor  Spirituall  power  in  Soul 

matters.  122 

The  Magifirates  and  the  Church  [by  Mr.  Cottons  grounds)  in 

one  and  the  fia?ne  caufie  ?nade  the  fudges  on  the  Bench,  and 

delinquents  at  the  Bar.  123 

A  de?nonfirative  illufiration  that  the  Magifirate  cannot  have 

power  over  the  Church  in  Spirituall  or  Church  caufies.  1 24 
The   true  way  ofi  the  God  ofi  Peace  in  differences   between  the 

Church  and  the  Magifirate.  1 25 


The  Table.  21 

The  tearms  Godlinejfe  and  Honejiy  explained^  i  Tim.  2.  i.  and 
honejiy  proved  not  to  Jignijie  in  that  place  the  righteoiifnes  of 
the  fecond  Table.  Page  127 

The  forcing  of  7nen  to  Gods  worflnp,  the  greateji  breach  of  civ  ill 
peace.  1 29 

The  Rofnan  Caefars  of  Chrifts  tif?ie  defcribed.  ibid. 

It  pleafed  not  the  Lord  fefus  in  the  injiitution  of  the  Chrijlian 
Church  to  appoint  and  raife  up  any  Civill  Governours  to  take 
care  of  his  worjhip.  130 

The  true  cuftodes  utriufque  Tabulae,  and  keepers  of  the  Ordi- 
nances and  worjljip  of  Jefus  Chriji.  ibid. 

The  Kings  of  /Egypt ^  Moab,  Philifia,  AJJyria,  Nineveh,  were 
not  charged  with  the  worjhip  of  God,  as  the  Kings  of  fudah 
were.  1 3 1 

Mafers  offa??iilies  not  charged  under  the  Gofpel  to  force  all  the 
confciences  of  their  fatnilies  to  worjhip.  132 

Gods  people  have  then  Jhined  brighteji  in  Godlines,  when  they 
have  enjoyed  leaji  quietneffe.  1  34 

Few  MagiJirates,  few  Men,  fpiritually  good;  yet  divers  forts 
of  conwiendable  Goodnes  bejide  jpirituall.  ibid. 

Civill  power  originally  and  fundamentally  in  the  People.  Mr. 
Cotton  and  the  New  Englifh  give  the  power  of  ChriJl  into 
the  hands  of  the  Co?nnionweale.  lyj 

Lawes  cojicerning  Religion,  of  two  forts.  138 

The  very  Indians  abhor   to   dijiurbe  any  Confcience   at   Wor- 

J^'^P-  .      .  .   .  .  ^3? 

Canons  and  conjlttutions  pretended  Civill,  but  indeed  EcclefaJ- 

ticall.  ibid. 

A  threefold  guilt  lying  upon  Civill  powers,  coimnanding  the  Sub- 
jects Soule  in  Worjhip.  143 

Perfons  may  with  lejje  Jinne  be  forced  to  marry  whom  they  can- 
not love,  then  to  worjhip  where  they  cannot  beleeve.  ibid. 


22  The  Table. 

As  the  caufe,  fo  the  weapons  of  the  Beaji  and  the  Lambe  are 
infinitely  different.  Page  1 46 

Artaxerxes  his  Decree  exa??iined.  147 

The  Junwie  of  the  Rxamples  of  the  Gentile  Kings  decrees  con- 
cerning Gods  worjldip  in  Scripture.  149 
The  DoBrine  of  putting  to  death  Blafphemers  of  Chrijiy  cuts  off 
the  hopes  of  the  fewes  partaking  in  his  blood.                     181 
The  direfull  effeBs  of  fgh ting  for  Confcience.                          151 
Err  our  is  confident  as  well  as  Truth.                                       1 5  2 
Spirituall  prifons.                                                                        1 5  3 
Some  Confidences  not  fo  eafly  healed  and  cured  as  ?nen  imagine.  1 54 
Perfecuters  difpute  with  Hereticks^  as  a  tyrannicall  Cat  with 
the  poore  Moufe :  And  with  a  true  JVitnes,  as  a  roaring 
Lyon  with  an  innocent  La?nbe  in  his  paw.                          155 
Perfecuters  endure  not  the  name  of  Perfecuters.                      156 
Pfal.  1 01  concerning  cutting  off  the  wicked^  examined.           158 
No  difference  of  Lands  and  Countries,  fnce  Qhrif  Jefus  his 
comming.  ib. 
The  New  Englifij  feparate  in  America,  but  not  in  Europe.  159 
Chrijl  yefus  forbidding  his  followers  to  permit  Leaven  in  the 
Church,  doth  not  forbid  to  permit  Leaven  in  the  World.    160 
The  Wall  (Cant.  8.  9.)  difcuffed                                              161 
Every  Religion   commands  its  profeffors  to  he  are  only  its  own 
Priejis  or  Minijiers.                                                               162 
fonah  his  preaching  to  the  Ninevites  difcuffed.                        162 
Hearing  ofi  the  Word  difcuffed.                                                ibid. 
Eglon  his  rijing  up  to  Ehuds  ineffage,  difcuffed.                      ibid. 
A  twofold  Miniftrie  oj^  Chriji:  Firf,   Apojlolicall,  properly 
converting.      Secondly,  Feeding  or  Pajiorall.                        162 
The  New  Englifh  forcing  the  people  to  Church,  and  yet  not  to 
Religion  [as  they  Jay)  for  ci?ig  them  to   be  of  no  Religion  all 
their  dayes                                                                                163 


The  Table.  23 

T^e  Civiil  State  can  no  ??iore  lawfully  compcll  the  Confciences 
of  7nen  to  Church  to  heare  the  Word,  then  to  receive  the  Sac- 
raments. Page  164 

No  prejident  in  the  Word,  of  any  people  converting  and  baptiz- 
ing thef?if elves.  166 

True  converfon  to  vifble  Chrijiianitie,  is  not  only  from  fns 
againji  the  fecond  Table,  but  from  falfe  WorflAps  alfo.  ibid. 

The  Commifjion,  Mat.  28  difcujfed.  167 

The  Civiil  Magijirates  not  betrujled  with  that  Commijion.  ibid. 
Jehofaphat,  2  Chron.  17.  a  figure  of  Chriji  Jefus  in  his 
Church,  not  of  the  Civiil  Magijtrate  in  the  State.  168 

The  ?naintenance  of  the  Minijirie,  Gal.  6.  6.  examined.       ibid. 

Chriji  Jefus  never  appointed  a  maintenance  of  the  Minijirie 
frotn  the  impenitent  and  unbelieving.  1 69 

They  that  compell  men  to  heare,  compell  them  alfo  to  pay  for 
their  hearing  and  converfon.  ibid. 

Luc.  14.  Compell  them  to  come  in,  examined.  ibid. 

Natural  I  men  can  neither  truly  worflnp  nor  mainteine  it.      1 70 

T^he  Nationall  Church  of  the  "J ewes  ?night  well  be  forced  to  a 
fet led  maintenance :  but  not  fo  the  Chrijlian  Church.         171 

The  fnaintenance  which  Chriji  hath  appointed  his  Minijirie  in 
the  Church.  172 

The  JJniverfties  of  Europe  cauj^es  of  univerfall  fins  and  plagues : 
yet  Sc hooks  are  honourable  for  tongues  and  Arts.  iji 

The  true  Church  is  Chrijis  Schoole,  and  Believers  his  Schol- 
ars, ibid. 

Mr.  Ainfworth  excellent  in  the  Tongues,  yet  no  Univerftie 
man.  1 74 

K.  Henry  the  8.  fet  down  in  the  Popes  chaire  in  England.  175 

Apocrypha,  Homilies,  and  Common  Prayer  precious  to  our  Jore- 
fathers.  ib. 

Ke formation  proved  fallible.  176 


24  The  Table. 

T/6^  prejident  of  the  Kings  of  Ifrael  &  fudah  largely  exam- 
ined. Page  178 

'Yhe  Perfan  Kings  example  make  Jlrongly  againjl  the  doBrine 
of  Perfecution .  179 

1 .  The  difference  of  the  Land  of  Canaan  from  all  lands  and 
countries^  in  7  [8]  particulars.  ibid. 

2.  The  difference  of  the  people  of  Ifrael  from  all  other  peoples,  in 
7  particulars.  i  8  3 

Wonderfull  turnings  of  Religion  in  England  in  twelve  yeares 
revolution.  185 

T^he  Pope  not  unlike  to  recover  his  Monarchy  over  Europe,  before 
his  downfall.  ibid. 

Ifrael  Gods  only  Church  might  well  renew  that  Nationall  Covenant 
and  ceretnoniall  worflnp,  which  other  Nations  cannot  doe.  187 

The  difference  of  the  Kings  and  Governours  of  Ifrael  from  all 
Kings  and  Governours  of  the  world,  in  4  particulars.       1 8  8 

5  Def?ionJirative  arguments  proving  the  ufifoundneffe  of  the 
maxi??ie,  viz.  The  Church  and  Co?nmonweale  are  like  Hypo- 
crates  twins.  1 8  9 

A  facrilegious  proftitution  of  the  natne  Chrijlian.  192 

David  immediately  infpired  by  God  in  his  ordering  of  Church 
affairs.  193 

Solomons  ^<?/>^;z^(?/'Abiathar,  i  Kings  2.  26,  27.  dif cuffed.  194 

The  liberties  of  Chrifs  Churches  in  the  choice  of  her  offcers.  195 

A  civill  influence  dangerous  to  the  State  liberties.  ibid. 

Jehofaphatsy^z//  examined.  ibid. 

God  will  not  wrong  Ciefar,  and  Q'£.{2i^  Jhould  not  wrong  God.  \c)(:i 

The  famous  aBs  o/'Joliah  exaf?iined.  ibid. 

Magiflracie  in  generall  from  God,  the  particular  formes  frotn 
the  people.  ibid. 

Ifrael  confirmed  in  a  Nationall  Covenant  by  revelations,  fgnes 
and  miracles,  but  not  fo  any  other  Land.  ibid. 


The  Table.  25 

Kings  and  Natiofis  often  plant  and  often  plucke  up  Relig- 
ions. Page  197 

A  Nationall  Church  ever  fubje£i  to  turne  and  returne.        ibid. 

A  wotnan^  PapilTa,  or  head  of  the  Church.  ibid. 

The  Papijis  neerer  to  the  truth y  concerning  the  governour  of  the 
Churchy  then  mojl  Protejiants.  198 

The  Kingly  power  of  the  Lord  fefus  troubles  all  the  Kings  and 
Rulers  of  the  World.  ibid. 

A  twofold  exaltation  of  Chriji.  ibid. 

A  monarchic  all  and  Minijteriall  power  of  Chriji.  199 

3  Great  conipetitours  for  the  Minijleriall  power  of  Chriji.  ibid. 

The  Pope  pretendeth  to  the  Minijleriall  power  of  Chriji ^  yet  upon 
the  point  chalengeth  the  Monarchicall  aljo.  ibid. 

3  Great  faSlions  in  ^T\<^\-iindi  Jiriving  Jor  the  Arme  of  Flejh.  200 

The  Churches  oj^  the  Jeparatioii  ought  in  humanity ^  and JubjeBs 
liberty  y  not  to  be  opprejfed,  but  at  leajl  per  knitted.  20 1 

7  Reajons  proving  that  the  Kings  oJIJ'rael  and  fudah  can  have 
no  other  but  a  Spiritual  I  Antitype.  202 

Chrijlianitie  addes  not  to  the  nature  of  a  Civill  Commonweale  ; 
nor  doth  want  oj^  Chrijlianitie  diminijh  it.  203 

Mojl  JlrajigCy  yet  moji  true  conjequences  from  the  Civill  Mag- 
ijlrates  being  the  Antitype  of  the  Kings  of  Ifrael  and 
fudah.  ibid. 

If  no  Religion  but  what  the  Commonweale  approve ;  then  no 
Chriji y  no  Gody  but  at  the  pleafure  of  the  World.  204 

The  true  Antitype  of  the  Kings  of  Ifrael  and  fudah.  ibid. 

4.  I^he  difference  oJAfraels  Statutes  and  Lawes  from  all  others 
in  3  particulars.  ibid. 

5.  The  difference  of  Ifraels  Punijldments  G?  Rewards  Jrom  all 
others.  205 

Temporall  projperitie  f?wjl  proper  to  the  Nationall  Jlate  of  the 
fewe.  ibid. 


26  The  Table. 

"The  FjX communication  in  Ifrael.  Page  206 

The  corpora!!  Jioning  in  the  Law  typed  out  fpirituall  Jioning  in 
the  Go/pel.  ibid. 

The  wars  of  Ifrael  typical!  and  unparalleld,  but  by  the  Spirit- 
ual! wars  of  Spirituall  Ifrael.  ibid. 
The  famous  typicall  captivitie  of  the  fewes.  207 
Their  wonder  full  viBories.  208 
The  myficall  Army  of  white  troopers.                                      209 
Whether  the  Civill  Jlate  of  Ifrael  was  pre/identiall.             ibid. 
Great  unf ait  h f nine fc  in  Magijtrates  to  caji  the  burthen  of  judg- 
ing and  efablijhing  Chrijlianitie  upon  the  Comjuonweale.  2 1  o 
Thoufands  of  lawfull  Civill  Magif  rates,  who  never  heare  of 
fefus  Chrifl.  2 1 1 
Nero  and  the  perfecuting  Km  per  ours  not  fo  injurious  to  Chrif- 
tianity,  as  Con ftan tine  and  others,  who  affumed  a  power  in 
Spirituall  things.                                                                    ibid. 
They  who  force  the  confcience  of  others,  cry  out  of  perfecution, 
when  their  owne  are  forced.  212 
Conftantine  and  others  wanted  not  fo  much  affeBion,  as  inforju- 
ation  of  judgement.                                                                 ibid. 
Civill  Authoritie  giving  and  lending  their  Homes  to  Bijljops 
dangerous  to  Chrijls  truth.                                                   ibid. 
The  Spirituall  power  of  Chriji  lefus,  compared  in  Scripture  to 
the  incomparable  home  of  the  Rhinocerot.                            213 
The  nurjing  Fathers  and  Mothers,  Ifa.  49.                            ibid. 
The  civill  Magijirate  owes   3   things  to  the  true   Church   of 
Chrift.                                                                                       2 1 4 
The  civill  Magifrate  owes  2  things  to  falfe  Worjloippers.    214 
The  rife  of  High  Commifjions.  2 1 5 
Pious  Magijlrates  &  Minijiers  confcience s  are  perfwaded  for 
that,   which  other   as  pious  Magijlrates   &  Minijiers  coft- 
Jciences  condefnn.  2 1 5 


The  Table.  27 

A?i    apt  Jimilitude   difcujfed    concerning    the    Civill   Magif- 

trate.  P^gc  216 

A  grievous  charge  againji  the  Chrijiian  Church  and  the  King 

of  it.  222 

A  Jlrange  Law  in  New  England  formerly  againji  excommuni- 
cate perfons.  ibid. 
A  dangerous  doBrine  againji  all  Civill  Magijirates.  223 
Originall Jin  charged  to  hurt  the  Civill Jiate.  ibid. 
They  who  give  the  Magijtrate  more  then  his  due,  are  apt  to 

dijroabe  him  of  what  is  his.  224 

A  Jt range  double  piBure.  12.6 

The  great  priviledges  of  the  true  Church  of  Chriji.  227 

2  ^similitudes  illujirating  the  true  power  of  the  Magijtrate.  ibid. 
A  marvelous  chalenge  f  more  power  under  the  Chrijiian,  then 

under  the  Heathen  Magijirate.  229 

Civill  Magijirates,  derivatives  from  the  fountains  or  bodies  of 

people.  230 

A  beleeving  Magifrate  no  more  a  Magijirate  then  an   unbe- 

leeving.  ibid. 

The  excellencie  of  Chrijiianity  in  all  callijtgs.  ibid. 

The  Magijirate  like  a  Pilot  in  the  Ship  of  the  Commonweale.  2  3 1 
The  teartnes  Heathen  and  Chrijiian  Magijirates.  ibid. 

The  unjuji  and  partiall  liberty  to  Jo?ne  conjcieiices  and  bondage 

unto  all  others.  232 

The  co7nmiJjion   Matth.  28.  19,  20.  7iot  proper  to  Pajlors  and 

teachers,  leajl  of  all  to  the  Civill  Magijirate.  233 

Unto  whom  now  belongs  the  care  of  all  the  Churches,  &c.  ibid. 
Ad:s  15.  commonly  mij applied.  234 

The  promife  of  Chriji s  prefence  Mat.    18.  diJlinB  from  that 

Mat.  28.  235 

Church    adtninijlrations    firjlly    charged    upon    the    Minijiers 

thereof.  236 


28  The  Table. 

^een  Elizabeths  Bifiops  truer  to  their  principles  then  many  of 
a  better  fpirit  and  prof ejjion.  Page  237 

Mr.  Barrowes  profejjion  concerning  ^een  Elizabeth.  ibid. 

The  inventions  of  ?nen  fwarving  frofn  the  true  efjentialls  of  civil  I 
and  Spiritual  I  Commonweales.  239 

A  great  quejiion  viz.  whether  only  Church  members,  that  is 
godly  perfons  in  a  particular  Church  ejiate,  be  only  eligible 
into  the  Magijlracie.  ib. 

The  world  being  divided  into  30  parts,  25  never  heard  of 
Chrijh  240 

Law  full  civill  Jiates  where  Churches  of  Chrijl  are  not.       ibid. 

Few  Chrijl ians  Wife  and  noble  and  qualified  for  affaires  of 
State.  ibid. 


(l) 
Scriptures  And   Reasons 

written  long  llnce  by  a  Witneffe  of  lefus 

Chrift,  clofe  Prifoner  in  Newgate,  againft  Per- 

fecution  in  caufe  of  Conjcience ;   and  fent  fome 

while  fince  to  Mr.  Cotton^  by  a  Friend 

who  thus  wrote  : 

In  the  multitude  (j/' Councellours  there  is  fafety : 

It  is  therefore  humbly  dejired  to  be  injiru- 

Bed  ill  this  point :  'viz. 

Whether  Perfecution_/^r  catc/e  of  Qonki^nc^ 

be  not  againji  the  DoBrine  o/^  lefus  Chrift  the  King  of 
Kings.    The  Scriptures  and  Reafons  are  thefe. 

BEcaufe  Chriji  commandeth  that  the  Tares  and 
Wheat  (which  fome  underftand  are  thofe  that 
walke  in  the  Truth,  and  thofe  that  walke  in  Lies) 
(hould  be  let  alone  in  the  World,  and  not  plucked  up 
untill  the  Harvejl,  which  is  the  end  of  the  Worlds 
Matth.  I  3.  30.  38.  &c. 

The  fame  commandeth  Matth.  15.  14.  that  they  that 
are  Blinde  (as  fome  interpret,  led  on  in  falfe  Religion^ 
and  are  offended  with  him  for  teaching  true  Religion) 
fhould  be  let  alone,  referring  their  punifliment  unto  their 
falling  into  the  Ditch. 

Againe,  Luke  9.  54,  55.  hee  reproved  his  Difciples 

who  would  have  had  Fire  come  downe  from   Heaven 

and  devoure  thofe  Samaritanes  who  would  not  receive 

Him,  in  thefe  words :   Ye  know  not  of  what  Spirit  ye 

4* 


30  The  Bloudy  Tenent. 

are,  the  fon  of  Man  is  not  come  to  deftroy  Mens  lives, 
but  to  fave  them. 

4  Paul  the  Apoftle  of  our  Lord  te^cheth,  2  Tim.  24. 
2.  That  the  fervant  of  the  Lord  muft  not  Jlrive^  but 
mufi:  be  gentle  toward  all  Men,  fuffering  the  Evill  Men, 
inftrud:ing  them  with  meeknejfe  that  are  contrary  minded, 
proving  if  God  at  any  time  will  give  them  repentance, 
that  they  may  acknowledge  the  Truth,  and  come  to 
amendtiient  out  of  that  fnare  of  the  devill,  &c. 

5  According  to  thefe  blelfed  Commandements ,  the  holy 
Prophets  foretold,  [2]  that  when  the  Law  oi  Mofes  (con- 
cerning Worjhip)  fliould  ceafe,  and  Chrijh  Kingdome  be 
eftabliflied,  EJa.  2.  4.  Mic.  4.  3,  4.  They  fliall  breake 
their  Swords  into  Mathookes,  and  their  Speares  into 
Sithes.  And  Efa.  1 1.  9.  Then  fhall  none  hurt  or  deftroy 
in  all  the  Mountaine  of  my  HolinelTe,  &c.  And  when 
he  came,  the  fame  he  taught  and  praBiJed,  as  before: 
fo  did  his  T>ifciples  after  him,  for  the  Weapons  of  his 
Warfare  are  not  carnall  (faith  the  Apoftle)  2  Cor.  10.  4. 

But  he  chargeth  ftraitly  that  his  Difciples  (hould  be 
fo  far  from  perfecuting  thofe  that  would  not  bee  of  their 
Religion,  that  when  they  were  perfecuted  they  fhould 
pray  [Matth.  5.)  when  they  were  curfed  they  Ihould 
blejfe.  Sec. 

And  the  Reafon  feemes  to  bee,  becaufe  they  who  now 
are  Tares,  may  hereafter  become  Wheat ;  they  who  are 
now  blinde,  may  hereaftery^^  ;  they  that  now  rejiji  him, 
may  hereafter  receive  him ;  they  that  are  now  in  the 
devils  fnare,  in  adverfenejfe  to  the  Truth,  may  hereafter 
come  to  repentance ;  they  that  are  now  blafphemers  and 
perfecutors  (as  Paul  was)  may  in  tir^e  h^covwc  fait hfull 
as  he  ;   they  that  are  now  idolators  as  the  Corinths  once 


The  Bloudy  Tenent.  31 

were  (i  Cor.  6.  9.)  may  hereafter  become  true  worjlnp- 
pers  as  they  ;  they  that  are  now  no  people  of  God,  nor 
under  fnercy  (as  the  Saints  fometimes  were,  i  Pet.  2.  20.) 
may  hereafter  become  the  people  of  God,  and  obtaine 
7nercy,  as  they. 

Some  come  nor  till  the  1 1 .  houre,  Matth.  20.  6.  if 
thofe  that  come  not  till  the  lajl  houre  fliould  be  dejiroyed, 
becaufe  they  come  not  at  the  Jirji,  then  fhould  they 
never  come  but  be  prevented. 

All  which  premtfes  are  in   all   humility  referred  to 
your  godly  wife  conjideration. 

Becaufe  this  perfecution  for  caufe  oi confcience  is  againft      n. 
the  profejjion  and  praBice  oi  famous  Princes. 

Firft,  you  may  pleafe  to  coniider  the  fpeech  of  King 
ya?nes,  in  his  Majejiies  Speech  at  Parliament,  1609.' 
He  faith,  it  is  a  fure  Rule  in  divinity,  that  God  never 
loves  to  plant  his  Church  by  violence  and  hloodjhed. 

And  in  his  HighneJJe  Apologie,  pag.  4.  [2]  fpeaking  of 
fuch  Papijls  that  tooke  the  Oath,  thus  :' 

"  I  gave  good  proofe  that  I  intended  no  perfecution 
"againft  them  for  confcience  caufe,  but  onely  defired  to 
"  bee  fecured  tor  civill  obedience,  which  for  confcience 
**  caufe  they  are  bound  to  performe. 

And  pag.  60.  [22]  fpeaking  oi  Blackwell^  (the  Arch- 

•   The    Workes   of  the    Mojl   High  and  by    a    bull    from    Pope    Clement    VIII, 

Mightie    Prince    James.      Publifhed    by  April    6,    1599.      He   took  the   oath   of 

James,  Bifhop  ot  Winton,  &c.     London,  allegiance  enafted  in  confequence  of  the 

1616,  p.  544.  do.  p.  248.  Gunpowder  Plot,  and  openly  exprefled 

2  George  Black\vell,a  Roman  Catholic  his  approbation   of  it,   though    Paul  V. 

divine,  was  commiflioned  to  aft  as  arch-  had    condemned    it.       His    fuperiors  at 

prieft  over  the  fecular  clergy  in  England  Rome  could  not  endure  his  attempts  to 

by    Cardinal   Cajctan,    March   7,    1598,  induce    Roman    Catholics     to    take  the 

in  order  to  meet  lome  of  the  difficulties  oath,  and   he  was  fuperfeded  in    1508. 

arifing  from  the  lack  of  a  Romifh  epifco-  Rofe,  Biog.  Dift.,  IV;   Wood's  Athenae 

pate,  and    was  confirmed  and  approved  Oxonienfes,  ii:  122. 


32  The  Bloudy  Tenent. 

prieji)  his  Majejiy  faith,'  "  It  was  never  my  intention  to 
"  lay  any  thing  to  the  faid  Arch-Priejis  charge  (as  I 
"have  never  done  to  any)  for  caufe  of  confcience.  And 
in  his  Highnejfe  Expojition  on  Revel.  20.  printed  1588. 
and  after  [in]  1603.  his  MajeJly  writeth  thus  :^  "Sixthly, 
"  the  compaffing  of  the  Saints  [3]  and  the  befieging  of 
"  the  beloved  City^  declareth  unto  us  a  certaine  note  of  a 
'■^falfe  Churchy  to  be  Perfecution^  for  they  come  to  feeke 
"  the  faithfully  the  faithfull  are  them  that  are  fought : 
"  the  wicked  are  the  befegers,  the  faithfull  are  the 
"  befeged. 

Secondly,  the  ('Siymgoi  Stephen  King  oi  Poland:^  "I 
"  am  King  of  Men^  not  of  Confciences^  a  Commander  of 
"  Bodies^  not  of  Soules. 

Thirdly,  the  Kifig  of  Bohemia  hath  thus  written  : 
"  And  notwithstanding  the  fuccelfe  of  the  later  times 
"  (wherein  fundry  opinions  have  beene  hatched  about  the 
"fubje6t  oi  Religion)  may  make  one  clearly  difcerne 
"  with  his  eye,  and  as  it  were  to  touch  with  his  Finger, 
"  that  according  to  the  veritie  of  Holy  Scriptures,  and  a 
"  Maxime  heretofore  told  and  maintained,  by  the  ancient 
"  Dod:ors  of  the  Church ;  That  mens  confciences  ought 
"in  no  fort  to  bee  violated,  urged,  or  cofijirained;  and 
"  whenfoever  men  have  attempted  any  thing  by  this 
"  violent  courfe,  whether  openly  or  by  fecret  meanes,  the 
"  ilTue   hath  beene  pernicious,   and   the  caufe  of  great 

'     The    Workes   of  the   Mojl  High  and  "I   reign   over  perfons ;    but   it   is   God 

Mightie  Prince  James,  p.  268.  who  rules  the   confcience.      Know  that 

2  The  Workes  of  the  MoJI  High  and  God  has  referved  three  things  to  him- 
Mightie  Prince  James,  p.  79.  felf ;   the   creation   of  fomething   out   of 

3  Stephen  Bathori  was  King  of  Poland  nothing,  the  knowledge  of  futurity,  and 
1575-1586.  Though  a  convert  to  the  the  government  of  the  confcience." 
Roman  Church  he  ufed  no  intolerance  Lardncr^s  Cabinet  Cyclopedia,  Poland,  p. 
towards  his  Proteilant  fubjedls.    He  faid,  167. 


The  Bloudy  Tenent.  33 

"  and  wonderfull  Innovations  in  the  principalleft  and 
"  mightiell:  Kingdotnes  and  Countries  of  all  Chrijften- 
**  dome. 

And  further  his  Af^V//y  faith  :  "So  that  once  more 
"  we  doe  profelTe  before  God  and  the  whole  Worlds  that 
"  from  this  time  forward  wee  are  firmly  refolved  not  to 
^^ per fe cute  or  moleji^  or  fuffer  to  be  perjecuted  or  molejied^ 
"any  perfon  whofoever  for  matter  of  Religion,  no  not 
"  they  that  profelfe  themf elves  to  be  of  the  Romijh  Church, 
"neither  to  trouble  or  difturbe  them  in  the  exercife  of 
"their  Religion,  fo  they  live  conformable  to  the  Lawes 
"of  the  States,  &c.' 

And  for  the  practice  of  this,  where  is  perfecution  for 
caufe  of  confcience  except  in  England  and  where  Popery 
reignes,  [?]  and  there  neither  in  all  places,  as  appeareth 
by  France,  Poland,  and  other  places. 

Nay,  it  is  not  pradifed  amongft  the  Heathen  that 
acknowledge  not  the  true  God,  as  the  Turke,  Perjian, 
and  others. 

Thirdly,  becaufe  perfecution  for  caufe  of  confcience  3  ^^'^• 
is  condemned  by  the  ancient  and  later  Writers,  yea  and 
Papijls  themfelves. 

'  This  paragraph,  quoted  alio   in  the  in   the   fame  year    (1620)  in  which   he 

Addrefs  to  Parliament,  p.  7,  is  from  the  was  defeated  that  this  "  Humble  Suppli- 

manifeilo  iffued  by  the  Eledlor  Palatine,  cation"    from  which   thefe  "Scriptures 

Frederick    the     Fifth,    who     had     been  and    Reafons"   are    taken    was    printed, 

elefted  King  of  Bohemia  againil  Ferdi-  The  Commons  had  boldly  declared  their 

nand   the   Second,  Archduke   of  Auftria  fympathy  with    his   misfortunes,  and  fo 

and  Emperor  of  Germany,  at  the  begin-  circumilances  gave  fignificance  to  opin- 

ning  of  the  Thirty  Years  War,   Schiller,  ions  uttered  by  one  who  was  confidered 

Thirty  Tears  War,   Book  I.     James  the  a  reprefentative  of  the   Protcllant  caufe, 

Firft,   whofe   daughter  he   married,  was  and  which  were  fo  much  in  advance  of 

entirely  oppofed  to  his  taking  the  crown,  thofe   of  James.     Brandt,    The  Hi/lory  of 

and    rcfufed   to   recognife   him.     Hume,  the   Reformation   in   and   ahout   the   Low 

Hijiory  of  England,   Chap.  48.     It  was  Countries,  iv :  lib.  52,  p.  200. 


34  The  Bloudy  Tenent. 

Hilarie  againft  Auxentius"^  faith  thus :  The  Chrijiian 
Church  doth  not  perfecute^  but  is  perfecuted.  And  lament- 
able it  is  to  fee  the  great  folly  of  thefe  times,  and  to  figh 
at  the  foolilh  opinion  of  this  world,  in  that  men  thinke 
by  humane  aide  to  helpe  God,  and  with  worldly  pompe 
and  power  to  undertake  to  defend  the  Chrijiian  Church. 
I  aske  you  BiJJjops,  what  helpe  ufed  the  Apojlles  in  the 
publifhing  of  the  Gojpel?  with  the  aid  of  what  power 
did  they  preach  Chrijl,  and  converted  the  Heathen  from 
their  idolatry  to  God^  When  they  were  in  prifons,  and 
lay  in  chaines,  did  they  praife  and  give  thankes  to  God 
for  any  dignities,  graces,  [4 1  and  favours  received  from 
the  Court  ?  Or  do  you  thinke  that  Paul  went  about 
with  Regall  Mandates,  or  Ki?igly  authority,  to  gather 
and  eftablifh  the  Church  of  Chrijl  ?  fought  he  protection 
from  Nero,  Vefpa/ian  ? 

The  Apojlles  wrought  with  their  hands  for  their  owne 
maintenance,  travailing  by  land  and  water  from  Towne 
to  Citie,  to  preach  Chrijl :  yea  the  more  they  were  Jor- 
bidden,  the  more  they  taught  and  preached  Chrijl.  But 
now  alas,  humane  helpe  mull;  ajfijl  and  proteSi  the  Faith, 
and  give  the  fame  countenance  to  and  by  vaine  and 
worldly  hofiours.-  Doe  men  feek  to  defend  the  Church 
^  Chrijl  "^  as  if  hee  by  his  power  were  unable  to  per- 
forme  it. 

The  fame  againft  the  Arrians.' 

The  Church  now,  which  formerly  by  induring  mifery 
and  imprijonment  was  knowne  to  be  a  true  Church,  doth 

'  S.  Hilarii    Opera,     Lib.    I,    Contra  ing  words  being  connefted  with  the  fol- 

Arianos  vel  Auxentium,   Cap.  3,  4,  pp.  lowing    interrogation  :    or   by    changing 

465,  466;   Venetiis,  1749.  "^^e  order  of  the  words,  thus,  "and  give 

2  This   fentence   may  be   read   with    a  countenance  to   the  fame  by  vaine   and 

period  after  "  countenance,"  the  remain-  worldly  honours." 


The  Bloudy  Tenent.  35 

now  terrific  others  by  imprifonfuenty  banijhment^  and 
7nifery,  and  boalteth  that  flie  is  highly  efteemed  of  the 
worlds  when  as  the  true  Church  [fl^e]  cannot  but  be 
hated  of  the  fame. 

Tcrtull.  ad  Scapulam  :'  It  agreeth  both  with  humane 
rcajhi,  and  naturall  equity ^  that  every  man  worjhip  God 
uncompelled,  and  beleeve  what  he  will ;  for  it  neither 
hurteth  nor  profiteth  any  one  another  mans  Religion  and 
Beleefe :  Neither  befeemeth  it  any  Religion  to  compel] 
another  to  be  of  their  Religion,  which  willingly  and  freely 
ihould  be  imbraced,  and  not  by  conftraint :  for  as  much 
as  the  offerings  were  required  of  thofe  that  freely  and 
with  good  will  offered,  and  not  from  the  contrary. 

'Jerom.  in  pr ace 772.  lib.  4.  in  'Jere77iia7n.'  Herejie  muft 
be  cut  off  with  the  Sword  o^  the  Spirit:  let  us  ftrike 
through  with  the  Arrowes  of  the  Spirit  all  Sonnes  and 
Difciples  of  mif-led  Heretic kes,  that  is,  with  Tejli77wnies 
of  holy  Scriptures.  The  ilaughter  oi  Heretickes  is  by 
the  word  of  God. 

Brent ius^  upon  i  Cor.  3.  No  man  hath  power  to  make 
or  give  Lawes  to  Chrijiians,  whereby  to  binde  their 
confciences  ;  for  willingly,  freely,  and  uncompelled,  with 
a  ready  defire  and  cheerfuU  minde,  muft  thofe  that  come, 
run  unto  Chriji. 

Luther  in  his  Booke  of  the  Civill  Magijlrate''  faith ; 

•  Tertulliani  Opera,  Tom.  i.  Cap.  2,  p.  ha;refim  fpirituali  mucrone  truncemus." 
I  52,  Antvcrpis,  i  583;  Lib'ry  of  Fathers,        3  The  works  of  Brentius,  8  vols,  folio, 

Tertullian,  i:  143,  Oxford,  1842.  Tubingen,    1575-1590,   are  not  within 

2  S,  Hicronymi  Opera,  in  prcemium  lib.  the  Editor's  reach,  nor  on  the  catalogues 

4,   in  Jercmiam,  pp.    615-616,  Parifiis,  of  any  of  the  public  libraries  of  the  coun- 

1704.   Only  the  firll  member  of  this  fen-  try,  fo  far  as  examined. 
tence  is  found  in  the  place  cited,  "^od        4  Luther's  Siimtliche  Schriften,  heraus- 

fi  cavendum  nobis  ejl,  ne  veterem  ladcre  gegeben  J.  G.  Walch,    lo''  Theil,  452. 

videamur  neceffttudinem,  Ji  fupcrbijftmam  Halle.  1744. 


36  The  Bloudy  Tenent. 

The  Lawes  of  the  Civil!  Magijlrates  government  extends 
no  further  then  over  the  body  or  goods,  and  to  that 
which  is  ext email :  for  over  xhe^foule  God  will  not  fufFer 
any  man  to  rule :  onely  he  Imnfelfe  will  rule  there. 
Wherefore  whofoever  doth  undertake  to  give  Lawes 
unto  the  Soules  and  Conjciences  of  Men,  he  ufurpeth  that 
government  himfelfe  which  appertain eth  unto  God,  &c. 

Therefore  upon  i  Kings  ^.'  In  the  building  of  ih^Tem- 
ple  there  was  no  found  oi  Iron  heard,  to  fignifie  that  Chriji 
will  have  in  his  Church  2.  free  and  a  willing  People,  not 
compelled  and  conftrained  by  Lawes  and  Statutes. 
5]  Againe  he  faith  upon  Luk.  22/  It  is  not  the  true 
Catholike  Church,  which  is  defended  by  the  Secular  Arme 
or  humane  Power,  but  the  falfe  and  feigned  Church, 
which  although  it  carries  the  Name  of  a  Church  yet  it 
denies  the  power  thereof. 

And  upon  Pfal.  17.^  he  faith:  For  the  true  Church 
of  Chriji  knoweth  not  Brachium  fceculare,  which  the 
Bijhops  now  adayes,  chiefly  ufe. 

Againe,  in  Pofil.  Dom.  i.  poji  Epiphan.^  he  faith: 
Let  not  Chrifians  be  co?n?nanded,  but  exhorted :  for.  He 
that  willingly  will  not  doe  that,  whereunto  he  is  friendly 
exhorted,  he  is  no  Chriftian  :  wherefore  they  that  doe 
compell  thofe  that  are  not  willing,  ihew  thereby  that 
they  are  not  Chrifiian  Preachers,  but   Worldly  Beadles. 

Againe,   upon    i    Pet.   3.^   [ii :  17]   he  faith:    If  the 

'  Schriften,  x:  438.  planation  of  the  117th  Pfalm,   Theil  4'', 

2  Schriften,  xiii  :  2818.   Auflegung  des      1261. 

Evangelii  am   Bartholomews   Tag,  Luke  4  Schriften,  xii  :   429.    Auflegung  der 

xxii  :    24-30.   "  God  will  keep  and  gov-  Epiftel  am  erften  Sonntage  nach   Epiph- 

ern  his  Church   only  by  his  Word,  and  ania. 

not  by  human  power."      It  may  be  that  5  Schriften,    ix  :   740.     Auflegung    der 

the  reference  is  to  fome  other  paffage.  erllen  Ep.  Petri,  cap.  2,  v.  17. 

3  This  paffage  is  not  found   in  his  ex- 


The  Bloudy  Tenent.  37 

Civil!  Magiftrate  (hall  command  me  to  believe  thus  and 
thus :  I  fliould  anlwer  him  after  this  manner  :  Lord,  or 
Sir,  Looke  you  to  your  Civill  or  Worldly  Government, 
Your  Power  extends  not  fo  farre  as  to  command  any 
thing  in  Gods  Kingdo?ne :  Therefore  herein  I  may  not 
heare  you.  For  if  you  cannot  beare  it,  that  any  fliould 
ufurpe  Authoritie  where  you  have  to  Command,  how 
doe  you  thinke  that  God  fhould  fuffer  you  to  thruft  him 
from  his  Seat,  and  to  feat  your  felfe  therein  ? 

Laftly,  the  Papifts,  the  Inventors  of  Perfecution,  in  a 
wicked  Booke  of  theirs  fet  forth  in  K.  fames  his 
Reigne,  thus : 

Moreover,  the  Meanes  which  Almighty  Go^  appointed 
his  Officers  to  ufe  in  the  Converfion  of  Kingdomes  and 
Nations,  and  People,  was  Hiimilitie,  Patience,  Char  it  te ; 
faying.  Behold  I  fend  you  as  Sheepe  in  the  midll:  of 
Wolves,  Mat.  10.  16.  He  did  not  fay.  Behold  I  fend 
you  as  Wolves  among  Sheepe,  to  kill,  imprifon,  fpoile 
and  devoure  thofe  unto  whom  they  were  fent. 

Againe  verf.  7.  he  faith :  They  to  whom  I  fend  you, 
will  deliver  you  up  into  Councells,  and  in  their  Syna- 
gogues they  will  fcourge  you ;  and  to  Prejidents  and  to 
Kings  fhall  you  be  led  for  my  fake.  He  doth  not  fay: 
You  whom  I  fend,  Ihall  deliver  the  people  (whom  you 
ought  to  convert)  unto  Councells,  and  put  them  in  Prif- 
ons,  and  lead  them  to  Prejidents,  and  Tribunall  Seates, 
and  make  their  Religion  Felony  and  Treafon. 

Againe  he  faith,  ve?'f.  32.  When  ye  enter  into  an 
Houfe,  falute  it,  faying.  Peace  be  unto  this  Houfe  :  he 
doth  not  fay.  You  fhall  fend  Purfevants  to  ranfack  or 
fpoile  his  Houfe. 

Againe  he  faid,  John  10.    The  good  Pajlour  giveth 


38  The  Bloudy  Tenent. 

his  life  for  his  Sheep,  the  Thiefe  commeth  not  but  to 
fteale,  kill  and  deftroy.  He  doth  not  fay,  The  Theefe 
giveth  his  life  for  his  Sheep,  and  the  Good  Pajiour 
6]  commeth  not  but  to  fteale,  kill  and  deftroy. 

So  that  we  holding  our  peace,  our  Adverfaries  them- 
felves  fpeake  for  us,  or  rather  for  the  Truth. 

To  anfwer  fome  maine  ObjeBions. 

And  firft,  that  it  is  no  prejudice  to  the  Co?fimon  wealth, 
if  Libert je  of  Conjcience  were  fuffred  to  fuch  as  doe  feare 
God  indeed,  as  is  or  will  be  manifeft  in  fuch  mens  lives 
and  converfations. 

Abraham  abode  among  the  Canaanites  a  long  time, 
yet  contrary  to  them  in  Religion,  Gen.  13.  7.  &  16.  13. 
Againe  he  fojourned  in  Gerar,  and  K.  Abinielech  gave 
him  leave  to  abide  in  his  Land,  Gen.  20.  21.  23.  24. 
[xx,  xxi:  33.  34.] 

IJaack  alfo  dwelt  in  the  fame  Land,  yet  contrary  in 
Keligion,  Gen.  26. 

Jacob  lived  20  yeares  in  one  Houfe  with  his  Unkle 
Laban,  yet  differed  in  Religion,  Gen.  31. 

The  people  oi  IJrael  were  about  430  yeares  in  that 
infamous  land  of  Egypt,  and  afterwards  70  yeares  in 
Babylon,  all  which  time  they  differed  in  Religion  from 
the  States,  Exod.  12.  &  2  Chron.  36. 

Come  to  the  time  of  Chriji,  where  IJrael  was  under 
the  Rojnanes,  where  lived  divers  Se6ts  of  Religion,  as 
Herodians,  Scribes  and  Pharijes,  Saduces  and  Libertines, 
Thud<^ans  ^nd  Samaritanes,heCide  the  Common  Religion 
of  the  jfewes,  Chri/l  and  his  Apojiles.  All  which  dif- 
fered from   the   Common  Religion  of  the  State,  which 


The  Bloudy  Tenent.  39 

was  like  the  Worfliip  oi  Diana ^  which  almoft  the  whole 
world  then  worihipped,  ABs  19.  20.  [27.] 

All  thefe  lived  under  the  Government  oi Ccefar^  being 
nothing  hurtfull  unto  the  Common-wealth,  giving  unto 
Qcejar  that  which  was  his.  And  for  their  Religion  and 
Confciences  towards  God,  he  left  them  to  themfelves, 
as  having  no  Dominion  over  their  Soules  and  Qonjciences. 
And  when  the  Enemies  of  the  Truth  raifed  up  any 
'Tumults,  the  wifedome  ot  the  Magijirate  moft  wifelv 
appeafed  them,  Adis  18  14.  &  19.  35. 


(7) 

The  answer  Of  Mr.  Iohn 

Cotton  of  Bojlon   in  New-England^ 

-To  the  aforefaid  Arguments  againft 

Perfecutmi  for  Caufe  of  Conjcience. 

Profeffedly  mainteining  Perfecution  for 
Cattfe  of  Confcience* 


THe  ^lejiion  which  you  put,  is,  Whether  Perfe- 
cution for  caufe  of  Confcience^  be  not  againft  the 
DoBrine  of  J  ejus  Chriji  the  King  of  Ki??gs. 
Now  bv  Perfecution  for  Caufe  of  Coffcience,  I  con- 
ceive you  meane,  either  for  profeiTing  fome  point  of 
Dottrine  which  you  beHeve  in  Confcience  to  be  the 
Truth,  or  for  pradliling  fome  Worke  which  in  Confcience 
you  beheve  to  be  a  Religious  Duty. 

Now  in  Points  of  X^oBrine  fome  are  fundamentally 
without  right  behefe  whereof  a  Man  cannot  h(t  faved : 
Others  are  circumfantiall  or  lelfe  principal!,  wherein 
Men  may  differ  in  judgement,  without  prejudice  of 
falvation  on  either  part. 

In  hke  fort,  in  Points  of  PraBice^  fome  concerne  the 
waightier  Duties  of  the  Law^  as,  What  God  we  worfhip, 
and  with  what  kinde  of  PTorfjip ;  whether  fuch,  as  if 
it  be  Rights  fellowlliip  with  God  is  held  ;  it  Corrupt^ 
fellowship  with  Him  is  loft. 

Againe,  in  Points  of  DoBrine  and  Worjhip  lefte  Prin- 
cipal! :   either  they  are  held  forth  in  a  meeke  and  peace- 
able way,  though  the  Things  be  Erroneous  or  unlawful! : 
6 


42  The  Bloudy  Tenent. 

Or  they  are  held  forth  with  fuch  Arrogance  and  Impet- 
uoujhejfe,  as  tendeth  and  reacheth  (even  of  it  felfe)  to 
the  difturbance  of  Civill  Peace. 

Finally,  let  me  adde  this  one.diftindtion  more:  When 
we  are  perfecuted  for  Confcience  fake,  It  is  either  for 
Conjcience  rightly  informed,  or  for  erronious  and  blind 
Confcience. 

Thefe  things  premifed,  I  would  lay  down  mine 
Anfwer  to  the  Queftion  in  certaine  Conclujions. 

1.  Firft,  it  is  not  not  lawfull  to  perfecute  any  for  Con- 
fcience fake  Rightly  informed  \  for  in  perfecuting  fuch, 
Chrijl  himfelfe  is  perfecuted  in  them,  ABs  9.  4. 

2.  Secondly,  for  an  Erronious  and  blind  Confcience,  (even 
in  fundamentall  [8]  and  weighty  Points)  It  is  not  law- 
full  to  perfecute  any,  till  after  Admoiiition  once  or  twice : 
and  fo  the  Apolfle  diredieth,  Tit.  3.  10.  and  giveth  the 
Reafon,  that  in  fundamentall  and  principall  points  of 
Docflrine  or  Worfliip,  the  Word  of  God  in  fuch  things 
is  fo  cleare,  that  hee  cannot  but  bee  convinced  in  Con- 
fcience of  the  dangerous  Errour  of  his  way,  after  once 
or  twice  Admonition,  wifely  and  faithfully  difpenfed. 
And  then  if  any  one  perliil,  it  is  not  out  of  Confcience, 
but  againft  his  Confcience,  at  the  Apoltle  faith,  verf  1 1. 
He  is  fubverted  and  linneth,  being  condemned  of  Him- 
felfe, that  is,  of  his  owne  Confcience.  So  that  if  fuch  a 
Man  after  fuch  Admonition  Ihall  ftill  peri\{)i  in  the 
Errour  of  his  way,  and  be  therefore  puniflied ;  He  is 
not  perfecuted  for  Caufe  of  Confcience,  but  for  linning 
againf  his  Owne  Confcience. 

3.  Thirdly,  In  things  of  lelfer  7no77ient,  whether  Points 
of  DoBrine  or  Worjhip,  If  a  man  hold  them  forth  in  a 
Spirit  of  Chriftian   MeekneJJe  and  Love  (though  with 


The  Bloudy  Tenent.  43 

Zeale  and  Confiancie)  he  is  not  to  be  perfecuted^  but  tol- 
erated, till  God  may  be  pleafed  to  manifefl;  his  Truth  to 
him,  Phil.  3.  17.  Row.  14.  i,  2,  3,  4. 

But  if  a  Man  hold  forth   or  profelfe  any  Err  our  or        4- 
falfe  way,  with  a  boyjierous  and  arrogant  fpirit,  to   the 
difturbance  of  C/i;/// /'^<^<:£',   he  mayjuftlybe  puniflied 
according  to  the  qualitie  and  meafure  of  the  dijlurbance 
caufed  by  him. 

Now  let  us  confider  of  your  Reafons  or  ObjeBions  to 
the  contrary. 

Your  firll:  head  of  ObjeBions  is  taken  from  the  Scrip- 
ture. 

ObjeB.  I.  Becaufe  Chrift  commandeth  to  let  alone 
the  'Tares  and  Wheat  to  grow  together  unto  the  Har- 
veji.  Mat.  13.  30.  38. 

Anfw.  Tares  are  not  Briars  and  T homes,  but  partly 
Hypocrites,  like  unto  the  Godly,  but  indeed  Carnall,  as 
the  Tares  are  like  to  Wheat,  but  are  not  Wheat.  Or 
partly  fuch  Corrupt  X^oBrines  or  PraBices  as  are  indeed 
unfound,  but  yet  fuch  as  come  very  neere  the  Truth, 
(as  Tares  doe  to  the  Wheat)  and  fo  neere,  that  Good 
men  may  be  taken  with  them,  and  fo  the  Perfons  in 
whom  they  grow,  cannot  be  rooted  out,  but  good  will 
be  rooted  up  with  them.  And  in  fuch  a  cafe  Chrift 
calleth  for  Toleration,  not  iox  penall  projecution,  accord- 
ing to  the  3.  Conclufion. 

ObjeB.  2.  In  Math.  15.  14.  Chrift  commandeth  his 
Difciples  to  let  the  Blind  alone  till  they  fall  into  the 
ditch  ;  therefore  he  would  have  their  puniihment  defer- 
red till  their  finall  deJiruBion. 

Anjhv.  He  there  fpeaketh  not  to  publique  officers, 
whether  in  Church  or  Comnion-weale,  but  to  his  private 


44  The  Bloudy  Tenent. 

Difciples^  concerning  the  Pharifes^  over  whom  they 
had  had  no  power.  And  the  Command  he  giveth  to 
let  [9]  them  alone,  is  fpoken  in  regard  of  troubling 
themfelves  or  regarding  the  offence,  which  they  tooke 
at  the  wholefome  DoBrine  of  the  Gofpell :  As  who 
fhould  fay,  Though  they  be  offended  at  this  Saying  of 
mine,  yet  doe  not  you  feare  their  Feare,  nor  bee  troubled 
at  their  offence,  which  they  take  at  my  T)oBri?ie,  not 
out  of  found  Judgement,  but  out  of  their  Blindnejfe. 
But  this  maketh  nothing  to  the  Caufe  in  hand. 

Ob.  In  Luk.  9.  54  ^^.  Chriji  reproveth  hh  Difciples, 
who  would  have  had  hre  come  downe  from  Heaven  to 
confume  the  Sa?naritanes,  who  refufed  to  receive  Him. 

Obj.  And  Paul  teacheth  "Tiinothy,  not  to  ftrive,  but 
to  be  gentle  towards  All  men,  fuffering  evill  patiently. 

Anjw.  Both  thefe  are  DireBions  to  Minijiers  of  the 
Gofpell  how  to  deale  (not  with  objlinate  offenders  in  the 
Churchy  that  finne  againft  Confcience,  but)  either  with 
Men  without,  as  the  Samaritanes  were,  and  many  uncon- 
verted Chrijlians  in  Crete^  whom  Titus  (as  an  Evange- 
liji)  was  to  feeke  to  convert :  Or  at  beft  with  fome 
"Jewes  or  Gentiles  in  the  Church,  who  though  carnall, 
yet  were  not  convinced  of  the  errour  of  their  Way  : 
And  'tis  true,  it  became  not  the  Spirit  of  the  Gofpell  to 
convert  Aliens  to  the  Faith  of  Chrift  (fuch  as  the  Sama- 
ritanes were)  by  Fire  and  Brif}ifone  ;  nor  to  deale  harfhly 
in  publique  Miniifrie  or  private  Conference  with  all 
fuch  contrary  minded  men,  as  either  had  not  yet  entred 
into  Church-Fellowfjip^  or  if  they  had,  yet  did  hitherto 
linne  of  Ignorance^  not  againft  Confcience. 

But  neither  of  both  thefe  Texts  doe  hinder  the  Min- 
iflers  of  the  Gofpell  to  proceed  in  a  Church-way  againft 


The  Bloudy  Tenent.  45 

Church-members,  when  they  become  Scandalous  offend- 
ers^ either  in  Life  or  T)o£trine :  much  lelTe  doe  they 
fpeake  at  all  to  Civill  Magijirates. 

Ob.  5.  From  the  prediBion  of  the  Prophets,  who  fore- 
told that  Carnall  Weapons  fliould  ceafe  in  the  dayes  of 
the  Gofpelly  Ifa.  2.  4.  &  1 1.  9.  Mir.  4.  3,  4.  And  the 
ApoJUe  profelTeth,  The  weapons  of  our  Warfare  are  not 
carnall,  2  C'or.  10.  4.  And  Chrijl  is  fo  farre  from  per- 
fecuting  thofe  that  would  not  be  of  his  Religion,  that  he 
chargeth  them,  when  they  are  perfecuted  themfelves, 
they  ihould  pray,  and  when  they  are  curfed  they  (hould 
bleffe.  The  reafon  whereof  feemeth  to  be,  that  they 
who  are  now  Perfectiters  and  wicked  perfons,  may 
become  true  T)ifciples  and  Converts. 

Anfw.  Thofe  prediBions  in  the  Prophets  doe  onely 
fhew,  Firft,  with  what  kind  of  Weapons  he  will  fubdue 
the  Nations  to  the  Obedience  of  the  Faith  of  the  Gof- 
pell,  not  by  Fire  and  Sword,  and  Weapons  of  Warre, 
10]  but  by  the  Power  of  his  Word  and  Spirit,  which  no 
man  doubteth  of. 

Secondly,  thofe  prediBions  of  the  Prophets  {he^y  what 
the  meeke  and  peaceable  tetnper  will  be  of  all  the  true 
Converts  to  Chrijlianity,  not  Lions  or  Leopards,  &c.  not 
cruell  oppreffors,  nor  malignant  oppofers,  or  biters  of  one 
another.  But  doth  not  forbid  them  to  drive  ravenous 
Wolves  from  the  Jheepfold,  and  to  reftraine  them  from 
devouring  the  Sheepe  of  Chriji. 

And  when  Paul  faith,  The  weapons  of  our  warfare 
are  not  carnall  but  fpirituall,  he  denyeth  not  civill 
weapons  of  fujiice  to  the  Civill  Magijirate,  Rom.  13.  but 
onely  to  Church  officers.  And  yet  the  weapons  of  fuch 
officers  he  acknowledgeth   to  be  fuch,  as  though   they 


46  The  Bloudy  Tenent. 

he  fpiritually  yet  are  ready  to  take  vengeance  of  all  difo- 
bedience^  2  Cor.  10.  6.  which  hath  reference  (amongft 
other  Ordinances)  to  the  cenfure  of  the  Church  againft 
fcandalous  offenders. 

3-  When  Chriji  commandeth  his  Y)ifciples  to  bleife  them 
that  curfe  them  and  perfecute  them,  he  giveth  not 
therein  a  rule  to  publick  offcers,  whether  in  Church  or 
Commonweale,  to  fuffer  notorious  linners,  either  in  life 
or  doBrine,  to  paffe  away  with  a  bleffing :  But  to  private 
Chrijtians  to  fuffer  perfecution  patiently,  yea  and  to  pray 
for  their  perfecutors. 

Againe,  it  is  true,  Chrift  would  have  his  Y){fciples  to 
bee  farre  from  perfecuting  (for  that  is  2i  Jinfull  oppreffon 
of  Men  for  righteoufnejje  fake)  but  that  hindreth  not  but 
that  he  would  have  them  execute  upon  all  difobedience 
the  judgefnent  and  vengeance  required  in  the  Word,  2 
Cor.  10.  6.  Kom.  13.  4. 

4-  Though  it  be  true  that  wicked  perfons  now  may  by 
the  grace  of  God  become  true  Difciples  and  Converts^ 
yet  we  may  not  doe  evill  that  good  may  come  thereof: 
And  evill  it  would  bee  to  tolerate  notorious  evill  doers, 
whether  /educing  teachers  or  fcandalous  livers.  Chrifl 
had  fomething  againft  the  Angel  of  the  Church  oi  Per- 
gamus  for  tolerating  them  that  held  the  doBrine  of 
Balaam^  and  againft  the  Church  of  Thiatira  for  tolera- 
ting JeJ'abel  to  teach  and  feduce.  Rev.  2.  14.  20. 

Your  fecond  Head  of  Reafons  is  taken  from  the  pro- 
feffion  and  praBice  of  famous  Princes^  ^ii^g  Jafnes, 
Stephen  of  Poland,  King  of  Bohemia. 

Whereunto  a  treble  anfwer  may  briefly  be  returned. 

Firft,  we  willingly  acknowledge,  that  none  is  to  be 
perfecuted  at  all,  no  more  then  they  may  be  opprelfed 
for  righteoufnelfe  fake. 


The  Bloudy  Tenent.  47 

Againe,  we  acknowledge  that  none  is  to  be  punidied 
for  his  coiifcience^  though  mif-informed,  as  hath  been 
faid,  unlelYe  his  errour  be  fundamentally  [  1 1 1  or  ledi- 
tioully  and  turbulently  promoted,  and  that  after  due 
conviction  of  his  conjcience^  that  it  may  appeare  he  is 
not  puni(hed  for  his  confcience,  but  for  finning  againjl 
his  confcience. 

Furthermore,  we  acknowledge  none  is  to  be  con- 
jirained  to  beleeve  or  profelfe  the  true  Religion  till  he 
be  convinced  in  judgement  of  the  truth  of  it :  but  yet 
reftrained  he  may  [be]  from  blafpheming  the  truth,  and 
from  feducing  any  unto  pernicious  errours. 

2.  Wee  anfwer,  what  Princes  profelfe  or  pradtife,  is 
not  a  rule  oi  confcience :  they  many  times  tolerate  that 
in  point  of  State  policy,  which  cannot  juftly  be  tolera- 
ted in  point  of  true  Chrijtianity. 

Againe,  Princes  many  times  tolerate  offendours  out 
of  very  necefity,  when  the  offenders  are  either  too  many, 
or  too  mighty  for  them  to  punifli,  in  which  refpedt 
David  tolerated  Joab  and  his  niurthers,  but  againjl  his  will. 

3.  We  anfwer  further,  that  for  thofe  three  Princes 
named  by  you,  who  tolerated  Religion,  we  can  name 
you  more  and  greater  who  have  not  tolerated  Heretickes 
and  Schifnatickes,  notwithftanding  their  pretence  of 
confcience,  and  arrogating  the  Crowne  of  Martyrdome  to 
their  fufferings. 

Conftantine  the  Great  at  the  requeft  of  the  Generall 
Councell  of  Nice,  baniflied  Arrius  with  fome  of  his  fel- 
lowes.   Sozo?n.  lib.   i.    Ecclef  Hijl.  cap.  19.  20.'     The 

»  Bibliotheca  Patrum,  torn,  vii,  p.  387,  Gibbon,  Decline  and  Fall,  chap,  xxi,  p. 
London,  1677;  Soxomen,  Eccl.  HiJJory,  317,  London,  1835;  Stanley,  Eaftern 
Bagrter,    London,    1846,    pp.    37,    38;      CZ'/z/y^,  Ledlure  iv,  p.  240,  Am.  Ed. 


48  The  Bloudy  Tenent. 

fame  Conjianfine  made  a  fevere  Law  againft  the  T>ona- 
tijis.'  And  the  like  proceedings  againft  them  were 
ufed  by  Valentinian,  Gratian,  and  Theodojius,  as  Auguf- 
tine  reporteth  in  £/>//?.  166/  Only  Julian  the  Apojlate 
granted  liberty  to  Heretickes  as  well  as  to  Pagans,  that 
he  might  by  tolerating  all  weeds  to  grow,  choake  the 
vitals  of  Chrijlianity,^  which  was  alfo  the  practice  and 
fin  of  Valens  the  Arrian. 

Queene  Elizabeth ,  as  famous  for  her  government  as 
any  of  the  former,  it  is  well  knowne  what  Lawes  {he 
made  and  executed  againft  Papijis.  Yea  and  King 
James  (one  of  your  own  witnelfes)  though  he  was  flow 
in  proceeding  againft  PapiJls  (as  you  fay)  for  confcience 
fake,  yet  you  are  not  ignorant  how  (liarply  and  feverely 
he  puniftied  thofe  whom  the  malignant  world  calleth 
Puritanes,  men  of  more  confcience  and  better  faith  then 
he  tolerated. 

I  come  now  to  your  third  and  laft  argument,  taken 
from  the  judgement  of  ancient  and  later  Writers,  yea 
even  of  Papijis  themfelves,  who  have  condemned  perfe- 
cution  for  confcience  fake. 

You  begin  with  Hilary,  whofe  teftimony  we  might 
admit  without  any  prejudice  to  the  truth  :  for  it  is  true, 
the  Chriftian  Church  doth  not  [  1 2]  perfecute,  but  is 
perfecuted.     But  to  excommunicate  an  Hereticke,  is  not 

'  Eufcbii    Pamphili,    Eccl.   Hi/l.,     De  rey's  Tranflation,  ii,  193, 

Vita  Conilantini,  lib.  ii,  cap.  66.     This  ^  s.    Aug,   Opera,  torn,    ii,   (105)    Ad 

however  he   repealed.      "In  a  refcript  Donatillas,  pp.  299,  300,  Parifiis,  1679. 

addrefled  to  the  Vicar  Verinus,  in  North  3  Neander,  The  Emperor  Julian  and  his 

Africa,  he  granted  to   the  Donatifts   full  Generation,  tr.  by  Cox,  Seft.  IV,  p.  122. 

liberty  to  aft  according  to  their  own  con-  "Julian  gave  all  parties  among  the  Chrif- 

viftions,  declaring  that  this  was  a  matter  tians  equal   liberty,  with    the   hope  that 

which    belonged    to    the     judgment    of  by  their  mutual  contentions  they  would 

God."    Neander,  Church   Hijiory,   Tor-  deftroy  one  another." 


The  Bloudy  Tenent.  49 

to  perfecute ;  that  is,  it  is  not  to  punifli  an  innocent, 
but  a  culpable  and  damnable  perfon,  and  that  not  for 
confciencey  but  for  perlilHng  in  erroiir  againll  light  of 
coTifcience,  whereof  it  hath  beene  convinced. 

It  is  true  alfo  what  he  faith,  that  neither  the  Apojiles 
did,  nor  may  we  propagate  |  the]  Chrijiian  Religion  by  the 
Sword  :  but  if  Pagans  cannot  be  won  by  the  Word,  they 
are  not  to  be  compelled  by  the  Sword.  Neverthelelfe 
this  hindreth  not,  but  if  they  or  any  others  fhould  blaf- 
pheme  the  true  God,  and  his  true  Religion,  they  ought  to 
be  feverely  punifhed  ;  and  no  lelfe  doe  they  deferve,  if 
i\\&y  Jeduce  from  the  truth  to  damnable  Here/ie  or  Idol- 
atry. 

Your  next  Writer  (which  is  TertulUan)  fpeaketh  to 
the  fame  purpofe  in  the  place  alledged  by  you.  His 
intent  is  onely  to  reftraine  Scapula  the  Roniane  Govern- 
our  of  Africa  from  the  perfecution  of  Chrijiians,  for  not 
offering  facrilice  to  their  gods :  And  for  that  end  fetch- 
eth  an  argument  from  the  Law  of  Naturall  Equity,  not 
to  compell  any  to  any  Religion,  but  to  permit  them 
either  to  beleeve  willingly,  or  not  to  beleeve  at  all. 
Which  wee  acknowledge,  and  accordingly  permit  the 
Indians  to  continue  in  their  unbeleefe.  Neverthelelfe  it 
will  not  therefore  be  lawfull  openly  to  tolerate  the  wor- 
jhip  of  devils  or  Idols,  or  the  feduBion  of  any  from  the 
truth. 

When  Tertullian  faith.  Another  mans  Religion  neither 
hurteth  nor  proliteth  any;  it  muif  be  underflood  of 
private  worjhip  and  Religion  profelfed  in  private  :  other- 
wife  a  falfe  Religion  profelfed  by  the  Members  of  a 
Church,  or  by  luch  as  have  given  their  Names  to  Chriji, 
will  be  the  mine  and  deflation  of  the  Church,  as 
7 


50  The  Bloudy  Tenent. 

appeareth  by  the  threats  of  Chrift  to  the  Churches  of 
AJia^  Revel.  2. 

Your  next  Authour  Hiero??i  crolleth  not  the  truths  nor 
advantageth  not  your  caufe :  for  we  grant  what  he  faith, 
that  Here/ie  muft  bee  cut  off  with  the  Sword  of  the 
Spirit.  But  this  hindreth  not,  but  that  being  fo  cut 
downe,  if  the  Hereticke  ftill  perfift  in  his  Herefie^  to  the 
feduBion  of  others,  he  may  be  cut  off  by  the  civillfword, 
to  prevent  the  perdition  of  others.  And  that  to  bee 
Hieromes  meaning  appeareth  by  his  note  upon  that  of 
the  Apoftle,  [A  little  Leave?:  leaveneth  the  whole  liimpe^^ 
therefore  (faith  he)'  2ifparke  as  foone  as  it  appeareth,  is 
to  be  extinguiilied,  and  the  Leaven  to  be  removed  from 
the  reft  of  the  dough.,  rotten  peeces  of  fiefli  are  to  be  cut 
off,  and  a  /cabbed  beajl  is  to  be  driven  from  the  flieep- 
fold  :  left  the  whole  houfcy  fuaj/e  of  dough,  body  2^n^flocke, 
be  fet  on  fire  with  the  fparke,  bee  fowred  with  the 
Leaven,  be  putrified  with  the  [i  3]  rotten  Jlefl:),  perifh  by 
the  f cabbed  beajl. 

Brentius  (whom  you  next  quote)  fpeaketh  not  to 
your  Caufe.  We  willingly  grant  him  and  you,  that  Man 
hath  no  power  to  make  Lawes,  to  bind  Confcience.  But 
this  hindreth  not,  but  that  Men  may  fee  the  Lawes  of 
God  obferved,  which  doe  bind  Confcience. 

The  like  Anfwer  may  be  returned  to  Luther,  whom 
you  next  alleadge.  Firft,  that  the  Government  of  the 
Civill  Magijirate  extendeth  no  further  then  over  the 
Bodies  and  Goods  of  their  Subjects,  not  over  their  Soules: 
And  therefore  they  may  not  undertake  to  give  Lawes 
to  the  Soules  and  Confciences  of  Men. 

Secondly,  that  the  Church  of  Chrif  doth  not  ufe  the 

'  S.  Hieronymi  Opera,  torn,  iv,  291,  Parifiis,  1706. 


The  Bloudy  Tenent.  51 

Arme  of  Secular  Power  to  compell  men  to  the  Faith^ 
or  profeffion  of  the  Truth ;  for  this  is  to  be  done  by 
Spirituall  weapons^  whereby  Chrijiians  are  to  be  exhorted, 
not  compelled. 

But  this  hindreth  not  that  Chrijiians  linning  againft 
light  of  Faith  and  Conjcience,  may  juftly  be  cenfured  by 
the  Church  with  Excom?nunication,  and  by  the  Civill 
Sword  alfo,  in  cafe  they  fliall  corrupt  others  to  the  per- 
dition of  their  Soules. 

As  for  the  Tejiitjwny  of  the  Popijh  Book,  we  weigh  it 
not,  as  knowing  (whatfoever  they  fpeake  for  Toleration 
of  Religion,  where  themfelves  are  under  Hatches)  when 
they  come  to  fit  at  Sterne,  they  judge  and  pradlife  quite 
contrary,  as  both  their  Writings  and  Judiciall  proceed- 
ings have  teftified  to  the  World  thefe  many  yeares. 

To  fliut  up  this  Argument  from  Tejli^uonie  qI  Writers. 
It  is  well  known,  Augujline  retracted  this  Opinion  of 
yours,  which  in  his  younger  times  he  had  held,  but  in 
after  riper  age  reverfed  and  refuted,  as  appeareth  in  the 
fecond  Book  of  his  RetraBations,  chap.  5.  and  in  his 
Epiftles  48.  50.  And  in  his  i.  Book  againft  Parmeni- 
anus,  cap.  7.  he  fheweth,  that  if  the  Donatijls  were  pun- 
ifhed  with  death,  they  were  juftly  puniflied.  And  in 
his  1 1  Traftate  upon  John,  They  murther,  faith  he, 
Soules,  and  themfelves  are  afflicted  in  Body :  They  put 
men  to  everlajting  death,  and  yet  they  complaine  when 
themfelves  are  put  to  fuffer  temporall  death. ^ 

'  S.  Aug.    Opera,  Retradlationum  lib.  Tr.  xi,  15,  torn,  iii,  pars.  2,  383.    This 

ii,  cap.  V,  tom.  i,  p.  43,   Eps.  93,    185.  change   of"  opinion   in   St.   Augulline   in 

Ad  Vincentium  and  De  Corredlione  Do-  regard   to   the  employment   of  force   in 

natiftarum,  tom.    ii,    230,   643.     Contra  religion  is  well    prcfcntcd   by  Neander, 

Epiftolam    Parmeniani,    lib.    i,    cap.    8,  Church  HiJ}ory,\\,  214-217.      "  It  was 

tom.  ix,  19.   In  Johannis  Evang.  cap.  2,  by  Augulline,   then,   that  a   theory   was 


52 


The  Bloudy  Tenent. 


Optatus  in  his  3.  book,'  juftifieth  Macharius,  who 
had  put  fome  Hereticks  to  death  ;  that  he  had  done  no 
more  herein  then  what  Mofes,  Phifieas,  and  Elias  had 
done  before  him. 

Bernard  in  his  66  Sermon  in  Qantica ;'  Out  of  doubt 
(faith  he)  it  is  better  that  they  (hould  be  retrained  by 
the  Sword  of  Him,  who  beareth  not  the  Sword  in  vaine, 
then  that  they  fliould  befuffred  to  draw  many  [14]  others 
into  their  Err  our.  For  he  is  the  Minijier  of  God  for 
Wrath  to  every  evill  doer. 

Cahins  judgement  is  well  knowne,  who  procured  the 
death  of  Michael  Servetus  for  pertinacie  in  Herejie^  and 
defended  his  fa6t  by  a  Book  written  of  that  Argument.^ 

Beza  alfo  wrote  a  Booke  de  Mcereticis  Morte  pleBendis^ 
that  Hereticks  are  to  be  puniilied  with  Deaths  Aretius 
likewife  tooke  the  like  courfe  about  the  Death  of  Valen- 
tinus  GentiliSy  and  juftified  the  Magiftrates  proceeding 
againft  him,  in  an  Hiftory  written  of  that  Argument.^ 


propoi'ed  and  founded,  which  tempered 
though  it  was,  in  its  pradlical  applica- 
tion, by  his  own  pious,  philanthropic 
fpirit,  neverthelefs  contained  the  germ 
of  that  whole  fyftem  of  fpiritual  defpot- 
ifm,  of  intolerance  and  perfecution, 
which  ended  in  the  tribunals  of  the  in- 
quifition." 
'  S.  Optati  Opera,  p.  75,  Parifiis,  1679. 

2  S.  Bernardi  Opera,  i,  torn.  4,  p.  1499, 
Parifiis,  1680. 

3  Calvini  Opera,  torn,  viii,  p.  510,  Am- 
flerdam,  1667. 

4  Beza  Tradl.  Theol.  torn,  i,  p.  85, 
edit.  1582.  (Underbill.)  De  Hareticis  a 
Civ  Hi  Magijiratu  Puniendis,  Opuscula,  p. 
85,  Geneva,  1658. 

5  Valentini   gentilis  jufto    capitis    (an. 


1566)  fupplicio  Bernae  affefti  brevis  hif- 
toria,  etc.   Geneve,  1567. 

A  Short  Hiftory  of  '/alentinus  Gentilis 
the  Tritheift.  Tryed,  condemned  and  put 
to  Death  by  the  Proteftant  Reformed  City 
and  Church  of  Bern  in  Switzerland,  for 
ajferting  the  Three  Divine  Perfons  of  the 
Trinity  to  be  Three  Diftind,  Eternal 
Spirits,  l^c.  Wrote  in  Latin  by  Bene- 
diftus  Aretius,  a  Divine  of  that  Church  : 
and  now  tranilated  into  Englifh  for  the 
ule  of  Dr.  Sherlock.   London,  1696. 

For  an  account  of  Gentilis  fee  BayWs 
Diiiionary,  iii,  p.  153,  art.  Gentilis.  R. 
Wallace,  Antitrinitarian  Biography,  I, 
352.  C.  C.  Sand,  Bibliotheca  Anti-trini- 
tariorum,  p.  26.  Jac.  Spon,  Hiftoire  de 
Geneve,  Liv.  iii. 


The  Bloudy  Tenent.  53 

Finally,  you  come  to  anfwer  fome  maine  Objections, 
as  you  call  them,  which  yet  are  but  one,  and  that  one 
objedteth  nothing  againft  what  we  hold.  It  is  (fay  you) 
no  prejudice  to  the  Common-wealth,  if  Libertie  of  Con- 
fcience  were  fuffred  to  fuch  as  feare  God  indeed,  which 
you  prove  by  the  examples  of  the  Patriarchs  and  others. 

But  we  readily  grant  you,  Libertie  of  Confcience  is 
to  be  granted  to  men  that  feare  God  indeed,  as  knowing 
they  will  not  perlift  in  Herelie,  or  turbulent  Schifme, 
when  they  are  convinced  in  Confcience  of  the  fmfulnelfe 
thereof. 

But  the  Queftion  is,  Whether  an  Heretick  after  once 
or  twice  Admonition  (and  fo  after  convicftion)  or  any 
other  fcandalous  and  heynous  offender,  may  be  tolerated, 
either  in  the  Church  without  Excommunication,  or  in 
the  Common-wealth  without  fuch  punilhment  as  may 
preferve  others  from  dangerous  and  damnable  infection. 

Thus  much  I  thought  needfull  to  be  fpoken,  for 
avoyding  the  Grounds  of  your  Errour. 

I  forbeare  adding  Reafons  to  juffilie  the  Truth, 
becaufe  you  may  iinde  that  done  to  your  hand,  in  a 
Treatife  fent  to  fome  of  the  Brethren  late  of  Salem, 
who  doubted  as  you'  doe. 

The  Lord  Jefus  lead  you  by  a  Spirit  of  Truth 
into  all  Truth,  through  Jefus  Chrift. 

'  "Writing   to    one    Mr.    Hall,"   fays  "lent   to   fome   of   the   Brethren   late  of 

Williams  in   a    note   to   this   fentence  in  Salem,"  is  a  point  difputed  between  Cot- 

The  Bloody  Tenent  yet  more  bloody,  y^.  290.  ton  and  Williams.   Williams  had  added  to 

The  "  treatife  "  is  "A  Model  of  Church  the  title,  following  the  above  hint  of  Cot- 

and  Civil  Power  "  which  is  "  examined  ton's,  "Compoied  by  Mr.  Cotton  and  the 

and  anfwered  "  in  the  fecond  part  of  this  Miniflers  of  New  England,   and   lent   to 

work.   Chap.  Ixxxii.     By  whom   it  was  the  Church  at  Salem."  Bloudy  Tenent,-^. 


54 


The  Bloudy  Tenent. 


I  I  8.  Cotton  replied  that  this  was  "  a 
double  falfhood."  "For  Mr.  Cotton, 
I  know,  that  he  was  none  of  them  that 
compofed  it."  "  Howfoever  this  Modell 
came  to  Salem,  the  Miniilers  fay,  it  was 
not  fent  by  them."  Bloudy  Tenent  WaJ]:ed, 
p.  192.  "  Againll  this  bluflering  charge 
of  double  falfhood,"  Williams,  after  quo- 
ting this  clofing  paragraph  of  Cotton's 
aniwer  to  the  priibner's  arguments,  fays, 
"  To    mv    knowledge    it    was    reported 


(according  to  this  hint  of  Mr.  Cotton's) 
that  from  the  Miniilers  of  the  Churches 
(pretended)  fuch  a  Modell  compofed  by 
them  was  fent  to  Salem :  Hereupon  it 
was  that  the  Difcufl'er  wrote  on  purpofe 
to  his  worthy  friend  Mr.  Sharpe  (elder 
of  the  Church  of  Salem  (fo  called)  for 
the  fight  of  it,  who  accordingly  fent  it 
to  him."  The  Bloody  Tenent  yet  more 
bloody,  p.  291. 


A  Reply  to  the  aforefaid  Answer 

of  Mr.  Cotton. 

In  a  Conference  betweene 

77?  VTH  and  PEACE. 


CHAP.   I. 

Truth.  X  N  what  darke  corner  ot  the  World  ( fweet 
I  Peace)  are  we  two  met  ?  How  hath  this  pre- 
^  lent  evill  World  banilhed  Me  from  all  the 
Coafts  &  Quarters  of  it  ?  and  how  hath  the  Right- 
eous God '\w  judgement  taken  Thee  from  the  Earthy 
Rev.  6.  4. 

Peace.  'Tis  lam.entably  true  (blejfed  Truth)  the  foun-  Truth  and 
dations  of  the  World  have  long  been  out  of  courfe  :  j^  ^^^ 
the  Gates  of  Earth  and  Hell  have  confpired  together  feldom 
to  intercept  our  joyfull  jjieeting  and  our  holy  ki[]es :^^'"'''' 
With  what  a  wearied,  tyred  Wing  have  I  flowne  over 
Nations,  Kingdomes,  Cities,  Tow  fie  s,  to  finde  out  pre- 
cious Truth  ^ 

Truth.  The  like  enquiries  in  my  flights  and  trav- 
ells  have  I  made  for  Peace,  and  ftill  am  told,  (he  hath 
left  the  Earth,  and  fled  to  Heaven. 

Peace.  Deare  Truth,  What  is  the  Earth  but  a  dun- 
geon of  darknejfe,  where  Truth  is  not  ? 

Truth.  And  what's  the  Peace  thereof  but  a  fleet- 
ing dreame,  thine  Ape  and  Counterfeit  .^ 


meete. 


5  6  The  Bloudy  Tenent. 

Peace.  O  where's  the  Promife  of  the  God  of 
Heaven,  that  Righteoufnes  and  Peace  (liall  kijfe  each 
other  ? 

Truth.  Patience  (fweet  Peace)  thefe  Heavens  and 
Earth  are  growing  0/<^,  and  fhall  be  changed  Hke  a 
Garment,  Pfal.  102.  They  fliall  melt  away,  and  be 
burnt  up  with  all  the  Works  that  are  therein  ;  and 
the  moft  high  Eternall  Creatour,  lliall  glorioufly 
create  New  Heavens  and  New  Earth,  wherein  dwells 
Righteoufnejfe,  2  Pet.  3.  Our  kijfes  then  fhall  have 
their  endlej/e  date  of  pure  and  fweeteft  ioyes  ?  till  then 
both  Thou  and  /  muft  hope,  and  wait,  and  beare  the 
furie  of  the  Dragons  wrath,  whofe  monjirous  hies  and 
Furies  lliall  with  himfelfe  be  caft  into  the  lake  of 
Fire,  t.h.Qjeco?id  death.  Revel.  20. 

Peace.  Moft  precious  Truth,  thou  knoweft  we  are 
both  purfued  and  [16]  laid  \\n.  wait]  for  :  Mine  heart 
is  full  of  lighes,  mine  eyes  with  teares :  Where  can 
I  better  vent  my  full  opprelled  bojome,  then  into  thine, 
whofe  faithfull  lips  may  for  thefe  few  houres  revive 
my  drooping  wandring  fpirits,  and  here  begin  to 
wipe  Teares  from  mine  eyes,  and  the  eyes  of  my  deareft 
Children  .^ 

Truth.  Sweet  daughter  of  the  God  oi  Peace,  begin; 
powre  out  thy  forrowes,  vent  thy  complaints :  how 
joyfuU  am  I  to  improve  thefe  precious  Minutes  to 
revive  our  Hearts,  both  thine  and  mine,  and  the 
hearts  of  all  that  love  the  Truth  and  Peace,  Zach.  8. 

Peace.  Deare  Truth,  I  know  thy  birth,  thy  nature, 
thy  delight.  They  that  know  thee,  will  prize  thee 
farre  above  themfelves  and  lives,  and  fell  themfelves 
to  buy  thee.     Well  fpake  that  famous  Elizabeth  to 


The  Bloudy  Tenent.  ^j 

her  famous  Attorney  Sir  Edward  Coke :"  Mr.  Attour- 
ney,  goe  on  as  thou  haft  begun,  and  ftill  plead,  not 
pro  Y>omina  Reginciy  but  pro  Y>omina  Veritate. 

Truth.  'Tis  true,  my  Crowne  is  high,  my  Scepter  ?, 
ftrong  to  breake  Aov^njirotigeji  holds,  to  throw  down 
higheft  Crownes  of  all  that  plead  (though  but  in 
thought)  againft  me.  Some  few  there  are,  but  oh 
how  few  are  valiant  for  the  Truth,  and  dare  to  plead 
my  Caufe,  as  my  lVit?ieJ]es  in  fack-cloth,  Revel.  1 1 . 
While  all  mens  Tongues  are  bent  like  Bowes  to  (hoot 
out  lying  w^ords  againft  Me ! 

Peace.  O  how  could  I  fpend  eternall  dayes  and  end- 
lejfe  dates  at  thy  holy  feet,  in  liftning  to  the  precious 
Oracles  of  thy  mouth  !  All  the  Words  of  thy  mouth 
are  Truth,  and  there  is  no  iniquity  in  them  ;  Thy  lips 
drop  as  the  hony-combe.  But  oh  !  fmce  we  muft 
part  anon,  let  us  (as  thou  faidft)  improve  our  Minutes, 
and  (according  as  thou  promifedft)  revive  me  with 

'  Sir    Edward    Coke   was   a   patron   of  youth,   would   in   fhort   hand,   take    fer- 

•  Williams   in    his   youth.      During    Wil-  mons  and  fpceches  in  the  Star  Chamber, 

liams's  fecond  vifit  to  England,  1652-4,  and  prefent  them  to  my  dear  father.   He, 

he   begun   a  correfpondence   with    Mrs.  feeing  fo  hopeful   a  youth,   took  fuch  a 

Sadleir,  Coke's  daughter,  and  in  his  firll  liking  to  him  that  he  fent  him  in  to  Sut- 

letter  faysof  him,  "  How  many  thoufand  ton's  Hofpital  [now  the  Charter  Houfe] 

times  have   I   had  honourable   and  pre-  and  he  was  the  iecond   that   was   placed 

cious   remembrance   of  his  perfon,  and  there  :   full   little   did   he   think   that  he 

the  life,  the  writings,  the  fpeeches,  and  would  have  proved  fuch  a  rebel  to  God, 

the  examples  of  that  glorious  light.  And  the  king   and  his  country.      I    leave   his 

I  may  truly  fay,  that  befide  my  natural  letters,  that  if  ever  he  has  the   face   to 

inclination  to  lludy  and  activity,  his  ex-  return   into   his   native  country,  Tyburn 

ample,    inftrudion    and  encouragement,  .  may   give    him    welcome."    Elton,  Life 

have  fpurred  me  on  to  a  more  than  ordi-  of  Roger  Williams,   pages  90,  100.     He 

nary,  indullrious,  and   patient   courfe   in  had   fent    a    copy  of  the   Bloudy   Tenent 

my  whole  courfe  hitherto."  To  this  let-  to    Mrs.   Sadleir,   which   fhe  refufed   to 

ter  Mrs.  Sadleir  put  the  following  note  :  read. 
"This  Roger  Williams,  when  he  was  a 
8 


58  The  Bloudy  Tenent. 

thy  words,  which  are  fweeter  then  the  honey  and 
the  honey-combe. 

CHAP.  II. 

2  TAEare  Truth,  I  have  two  fad  Qomplaints : 

plahits°of'  ^^^      Firft,  the   moft  fober  of  thy   Witnejfes,   that 
Peace.       dare  to  plead  thy  Qaufe,  how  are  they  charged  to  be 
mine  Enetnies,  contentious,  turbulent,  feditious  ? 

Secondly,  Thine  Enemies,  though  they  fpeake  and 
raile  againft  thee,  though  they  outragioully  purfue, 
imprifon,  baniJJj,  kill  thy  faithfull  Witnejjes,  yet  how 
is  all  vermillion'd  o're  for  "Jujiice  'gainft  the  Here- 
ticks  f  Yea,  if  they  kindle  coales,  and  blow  the  flames 
of  devouring  Warres,  that  leave  neither  Spirituall  nor 
Civill  State,  but  burns  up  Branch  \  17]  and  Root,  yet 
how  doe  all  pretend  an  holy  War  ^  He  that  kills,  and 
hee  that's  killed,  they  both  cry  out.  It  is  for  God,  and 
for  their  confcience. 
Perfecu-  Tis  true,  nor  one  nor  other  feldome  dare  to  plead 
tors  iel-     i-j^g  mighty  Prince  Chrift   'Jefus  for  their  Authour, 

dom  plead  o      j  j      u  j  ^  ' 

Chriit,butyet  both   (both  Protejlant  and  Papiji)  pretend  they 

Mofes  for  have  fpoke  with  Mofes  and   the  Prophets,  who  all, 

thor"^    "'  ^^y  ^^^y  (before  Chriji  came)  allowed  fuch  holy  per- 

J'ecutions,  holy  Warres  againft  the  enemies  of  holy 

Church. 

Truth.  Deare  Peace  (to  eafe  thy  firfl:  complaint)  tis 
true,  thy  deareft  Sons,  moft  like  their  mother,  Peace- 
keeping, Peace-?naking  Sons  of  God,  have  borne  and 
•  ftill  muft  beare  the  blurs  of  troublers  of  Ifrael,  and 
turners  of  the  World  uplide  downe.  And  tis  true 
againe,  what  Salomon  once  fpake :   The  beginning  of 


The  Bloudy  Tenent.  59 

Jirtfe  is  as  when  one  letteth  out  Water,  therefore 
(faith  he)  leave  off  contentioti  before  it  be  medled  with. 
This  Caveat  fhould  keepe  the  bankes  2indjluces  lirme 
and  ftrong,  ih-^ijirife,  like  a  breach  of  waters,  breake 
not  in  upon  the  fons  of  men. 

Yet  Jirife  muft  be  diftinguifhed  :    It  is  necejjary  or^^^^e  dif- 
unnecejjary,  godly  or  ungodly,  Chrijiian  or  unchrijiian,  '"^"^ 
&c. 

It  is  unnecejfary,  unlawfully  dijhonourable,  ungodly,  '•  Ungod- 
unchri/tian,  in  moft  cafes  in  the  world,  for  there  is  a  ^ 
pofsibility  of  keeping  fweet  Peace  in  moft  cafes,  and 
if  it  be  pojsible,  it  is  the  expreffe  command  of  God 
that  Peace  be  kept,  Ro?n.  i  3. 

Againe,  it  is  necejjary,  honourable,  godly,  &c.  with  2-  Godly 
civil  I  and  earthly  weapons  to  defend  the  innocent,  and 
to  refcue  the  oppreffed  from  the  violent /'^i^^d'j'andy^wj' 
of  opprefiing  perfecuting  Nimrods,  Pfal.  73.  fob  29. 

It  is  as  necefary,  yea  more  honourable,  godly,  and 
Chrijiian,  iofght  the  fght  o£ faith,  with  religious  and 
fpirituall  Artillery,  and  to  contend  earnejily  for  the 
J'aith  of  Jejus,  once  delivered  to  the  Saints  againft  all 
oppojers,  and  the  gates  of  earth  and  hell,  tnen  or  devils, 
yea  againft  Paul  himfelfe,  or  an  Angell  from  heaven, 
if  he  bring  any  other  faith  or  doBrine,  fude  verj\  4. 
Gal  I.  8. 

Peace.   With  the  clafhing  of  fuch  Amies  am  I  never  A  three- 


fold dole- 


cry, 


wakened.     Speake  once  againe  (deare  Truth)  to  rny^^if 
fecond  cotfiplaint  of  bloody  perjecution,  and  devouring  chrirts 
wars,  marching  under  the  colours  of  upright  y^f/^^^^,  r^°'"JJ^'P  '^ 
and  holy  Zeale,  &c.  Cant.  1.16 

Truth.   Mine  eares  have  long  beene  filled  with  a 
threefold  dolefuU  Outcry. 


6o  The  Bloudy  Tenent. 

Falfe  wor-      Firft,  of  One  hundred  forty  foure  thoufand  Virgins 

fore  is  a   {R^'^-  H')  forc'd   and   ravifht   by  Emperours^   Kings, 

falfe  bed.  and  Govemours  to  their  beds  of  worjloip  and  Religion, 

fet  up  (Hke  Abfaloms)  on  high  in  their  feverall  States 

and  Countries. 

The  cry    1 8]    Secondly,  the  cry  of  thofe  precious  foules  under 

of  the       ^j^g  Altar  (Rev.  6.)  the  /^^//t'j-  of  fuch  as  have  beene 

der  the     pcrfecuted  and  flaine  for  the  teftimony  and  witnejfe  of 

Altar.       y^Jus,  whofe  bloud  hath  beene  fpilt  like  water  upon 

the  earth,  and  that  becaufe   they  have   held  faft  the 

truth  and  witnejfe  of  yefus,  again  ft  the  worflnp  of  the 

States  and  Times,  compelling  to  an  uniformity  of  State 

Religion. 

Thefe  cries  of  murthered  Virgins  who  can  fit  ftill 
and  heare  ?  Who  can  but  run  with  zeale  inflamed  to 
prevent  the  dejlowring  of  chajie  foules,  and  fpilling  of 
the  bloud  of  the  innocent  ?  Humanity  ftirs  up  and 
prompts  the  Sonnes  of  men  to  draw  materiall  fwords 
for  a  Virgins  chafity  and  life,  againft  a  ravifloing 
murtherer?  And  Piety  2ind  Chriftianity  mui^:  needs 
awaken  the  Sons  of  God  to  draw  the  fpirituall  fword 
(the  Word  of  God)  to  preferve  the  chajiity  and  life  of 
fpirituall  Virgins,  who  abhorre  the  fpirituall  defile- 
ments oi falfe  worfhip.  Rev.  14. 
A  cry  of  Thirdly,  the  cry  of  the  whole  earth,  made  drunke 
with  the  bloud  of  its  inhabitants,  flaughtering  each 
other  in  their  blinded  zeale,  for  Coffcience,  for  Religion, 
againft  the  Catholicizes,  againft  the  Lutherans,  &c. 

What  fearfuU  cries  within  thefe  twenty  years  of 
hundred  thoufands  men,  women,  children,  fathers, 
mothers,  husbands,  wives,  brethren,  lifters,  old  and 
young,  high  and  low,  plundred,  ravifhed,  fiaughtered. 


the  whole 
earth 


The  Bloudy  Tenent.  6i 

niurthered.famifloed?  And  hence  thefe  cries,  that  men 
fling  away  \\\q  J pirituall  fword  and  fpirituall  artillery 
{in  fpirituall  and  religious  caufes)  and  rather  truft  for 
the  fuppreffing  of  each  others  God,  Confcience,  and 
Religion  (as  they  fuppofe)  to  an  arine  oi  Jiejh,  and 
J  word  oi  Jleele  ? 

Truth.   Sweet  Peace,  what  haft  thou  there? 

Peace.  Arguments  againft  perfecution  for  caufe  of 
Conjcience. 

Truth.   And  what  there  ? 

Peace.   An  Anfwer  to  fuch  Arguments,  contrarily 
maintaining  fuch  perfecution  for  caufe  of  Confcience. 

Truth.  Thefe  Arguments  againft  fuch  pej'Jecution,^'^^'^,':^''^^'^- 
and   the  Anfwer  pleading  for  it,   written    (as   ^^'Z^^ provldece 
hopes)  from  godly  intentions,  hearts,  and  hands,  yet  in  of  God  in 
a  marvellous  different  liile  and  manner.     The  Arg-u-  ?^^  ^^'\}^' 
ments  againft  perfecution  in  fmlke,  the  Anjwer  tor  it  the  Argu- 
(as  I  may  fay)  in  bloud.  ments 

The  Authour  of  thefe  Arguments  (againft />^r/t'<:«-p|^)-"^y_ 
tion)  (as  I  have  beene  informed)  being  committed  by  tion  in 
fotne  then  in  power,  clofe  prifoner  to  Newgate,  for  the  M^^'^<^- 
witnefl^e  of  fome  truths  o^  Jefus,  and  having  not  the 
ufe  of  Pen  and  Inke,  wrote  thefe  Arguments  in  Milke, 
in  ftieets  of  Paper,  brought  to  him  by  the  Woman  his 
Keeper,  from  a  friend  in  London,  as  th^fopples  of  his 
Milk  bottle. 

19]  In  fuch  Paper  written  with  Milk  nothing  will 
appeare,  but  the  way  of  reading  it  by  fre  being 
knowne  to  this  friend  who  received  the  Papers,  he 
tranfcribed  and  kept  together  the  Papers,  although 
the  Author  himfelfe  could  not  corred:,  nor  view  what 
himfelfe  had  written. 


62  The  Bloudy  Tenent. 

It  was  in  milke,  tending  to  foule  nourijhment,  even 
for  Babes  and  Sucklings  in  Chrijl. 

It  was  in  f?iilkey  fpiritually  white,  pure  and  inno- 
cent, like  thofe  white  horfes  of  the  Word  of  truth  and 
meeknejje,  and  the  white  Linnen  or  Armour  of  right- 
eoufnejje,  in  the  Army  oi  yejus.  Rev.  6.  &  19. 

It  was  in  milke,  foft,  meeke,  peaceable  and  gentle, 
tending  both  to  the  peace  oi  Joules,  and  the  peace  of 
States  and  Kingdomes. 
The  An-  Peace.  The  Anfwer  (though  I  hope  out  of  milkie 
in^Bloud^  pure  intentions)  is  returned  in  bloud:  bloudy  &  llaugh- 
terous  conclufions  ;  bloudy  to  the  Jouls  of  all  men,  forc'd 
to  the  Religion  and  Worjhip  which  every  civil  State 
or  Common-weale  agrees  on,  and  compells  all  fub- 
jedis  to  in  a  dilTembled  uniforriiitie. 

Bloudy  to  the  bodies,  firft  of  the  holy  witneJJ'es  of 
Chrijl  yefus,  who  teftifie  againft  fuch  invented  wor- 
fhips. 

Secondly,  of  the  Nations  and  Peoples  ilaughtering 
each  other  for  their  feverall  refpe^tive  Religions  and 
Confciences. 

CHAP.  III. 

TrwM.TN  the  Anfwer  Mr.  Cotton  firft  layes  downe 
X  feverall    diJlinBions    and    conclujions  of   his 
owne,  tending  to  prove  perfecution. 

Secondly,  Anfwers  to   the  Scriptures,  and  Argu- 
ments propofed  againft  perjecution. 
The  firil        Pcacc.   The  firfl  diftindition  is  this  :    By  perfecu- 
^!{^'"^'°"  tion  for  caufe  of  Conjcience,  "  I  conceive  you  meane 
"  either  for  profeffing  fome  point  of  doBrine  which 


The  Bloudy  Tenent.  63 

"you  beleeve  in  confcience  to  be  the  truths  or  for 
'■^ praBiJing  Ibme  worke  which  you  beleeve  in  con- 
^^fcience  to  be  a  religious  dutie. 

Truth.   I  acknowledge  that  to  molefl:  any  perfon,  Definition 
yew  or  Gentile,  for  either  profeffing  doBrine,  or  prac- °^  ?qj^  ^■j-_ 
tiling  worjljip  meerly  religious  or  fpirituall,   it  is  tocufled. 
perfecute  him,  and  fuch  a  perfon  (what  ever  his  doc- 
trine or  praBice  be  true  oy  falfe)  fuffereth  perfecution 
for  confcience. 

But  withall  I  delire  it  may  bee  well  obferved,  that 
this  diJlinBion  is  not  full  and  complete  :   For  belide 
this  that  a  man   may  be  perfecuted  |  20]  becaufe  he 
holdeth  or  pra6lifeth  what   he  beleeves  in  confcience 
to  be  a  Truth,  (as  Daniel  did,  for  which  he  was  call: 
into  the  Lyons  den,  Dan.  6.)  and  many  thoufands  of 
Chrifians,  becaufe  they  durft  not  ceafe  to  preach  and  Confci- 
praiiife  what  they  beleeved  was  by  God  commanded, '^"'^^/^'^^ 
as  the  Apofles  anfwered  (ABs  4.  ^  5.)   I  fay  belides  j^^ained 
this  a  man  may  alio  be  perfecuted,  becaufe  hee  dares  from  its 
not  be  condrained  to  yeeld  obedience  to  fuch  doBrines^^^  ^°''' 

•  1  •  -1    'hip,  nor 

and  worfhips  as  are  by  men  invented  and  appointed,  conilrain- 
So  the  three  famous  Jewes  were  caft  into   the  fiery  ^d  to  an- 
furnace  for  refufing  to  fall  downe  (in  a  non-confor?nity° 
to  the  whole  conforming  world)  before  the  golden 
Image,  Dan.  3.  21.    So   thoufands  oi  Chrifs  witneffes 
(and   of  late   in   thofe   bloudy   Marian   dayes)    have 
rather  chofe  to  yeeld  their  bodies  to  all  forts  of  tor- 
ments, then  to  fubfcribe  to  doBrines,  or  pradiife  wor- 
Jhips,  unto  which  the  States  and  Times  (as  Nabu- 
chadnezzar  to  his  golden  Image)  have  compelled  and 
urged  them. 

A  chafte  wifewlW  not  onely  abhorre  to  be  rellrained 


64  The  Bloudy  Tenent. 

A  chafte  from  her  hujhands  bed^  as  adulterous  and  polluted,  but 
Godswor-^^^o  abhor  (if  not  much  more)  to  bee  conftrained  to 
fhip  like  a  the  bed  oi  2l  Jlr anger.  And  what  is  abominable  in 
chart  wife,  corporally  is  much  more  loathlbme  in  fplrituall  whore- 
dome  and  defilement. 

The  Spoufe  of  Chrijl  'Jefus  who  could  not  iinde 
her  foules  beloved  in  the  wayes  of  his  worjhip  and 
Minijlery^  [Cant.  i.  3.  and  5.  Chapters)  abhorred  to 
turne  aiide  to  other  Flockes^  JVorJloips,  &c.  and  to 
imbrace  the  bofome  of  a  falfe  Chrijl^  Cant.  i.  8. 

CHAP.    IV. 

The  fee-    Peace. ^  |  ^He  fecond  dirtindlion  is  this. 
ond  dif-  J^        jj^   points  of  Dodirinc  fome  are  funda- 

difcufled.  mentall,  without  right  beleefe  whereof  a   man   can- 
not be  faved :    others  are  circumftantiall   and  lelTe 
principall,  wherein  a  man   may  differ  in  judgement 
without  prejudice  of  falvation  on  either  part. 
Godspeo-       Truth.  To  this  diJiinBion  I  dare  not  fubfcribe,  for 
pie  may     then  I  fliould  everlaftingly  condemne  thoufands,  and 
the  very    ^^^  thoufands,  yea  the  whole  generation  of  the  right- 
fundamen-6'i?2^j-,  who  fince  the  falling  away  (from  the  lirif  prim- 
tals  of  vif-  itiyg  Chriftian  ftate  or  worlhip)  have  and   doe   erre 

ible  wor-  ^  .  ^  ' 

fhip.  fundamentally  concerning  the  true  matter^  conjiitutiony 
gathering  and  governing  of  the  Church :  and  yet  farre 
be  it  from  any  pious  breaji  to  imagine  that  they  are 
not  faved,  and  that  their  foules  are  not  bound  up  in 
the  bundle  of  eternall  life. 

We  reade  of  foure  forts  of  fpirituall  or  Chriftian 
foundations  in  the  New  Tejiament. 

4  forts  of  21 J    Firft,  the  Foundation  oi  2\\  foundations,  the  Cor- 


The  Bloudy  Tenent.  65 

ner-ftone  itfelfe,  the  Lord 'J ejus ^  on  whom  all  depend,  ^P'rituall 
Perfons,  DoBrine,  PraBices,  i  Cor.  3.  ji^JJ"^  ^' 

2.  Minijieriall  foundations.  The  Church  is  built 
upon  the  foundation  of  the  Apojiles  and  Prophets^ 
Ephef.  2.  20. 

3.  T\\^  foundation  of  future  rejoycing  in  the  fruits 
of  Obedience,  i   T/w.  6. 

4.  The  foundation  o'i  DoBrines,  without  the  kfiow-  QzoiiCta 
ledge  of  which,  there   can   be   no   true  profelfion  of^^/^-^-'"'- 
Chriji,  according  to  the  firft  injiitution,  Heb.  6.    Thep^^^jg, 
foundation   or  principles  of    Repentance    from    dead  tions  of 
works.  Faith  towards  God,  the  Dodirine  o{  Baptifme,^^^  n^v*" 

,  ,  .  I    J        ^  tian  Relig- 

Laying  on  of  Hands,   the   RefurreBion,   and  Eter7iall \on  or 
fudgefnent.      In  fome  of  thefe,  to  wit,  thofe  concern-  Worfhip. 
ing  Bapti fines,  &  Laying  on  of  Hands,  Gods  people  will 
be  found  to  be  ignorant  for  many  hundred  yeares : 
and  I  yet  cannot  fee  it  proved  that  light  is  rifen,   I 
mean  the  light  of  the  lirft  injiitution,  in  prad:ice.' 

Gods  people  in  their  perfons.  Heart-waking,  [Cant. 
5.  2.)  in  the  life  oi per fonall  grace,  will  yet  be  found 
faft  alleep  in  refpedt  oi publike  Qhrijlian  Worjhip. 

Gods  people  (in  their  perfons)  are  His,  moft  deare 
and  precious  :   yet  in  refpedt  of  the  Chrifian  Worfiip  ^^^  of  gg. 
they   are    mingled   amonglt   the   Babylonians,    from  bell,  not 

'  The  doftriiie  of  laying   on  of  hands  410;     Backus,    Church    Hijlory   of  New 

was  early  adopted   in   iome  of  the   Bap-  England,   iii,    217.      The    adherents    of 

tift  churches  of  Rhode   Ifland.   "About  this    praftice   formed  an   AfTociation   of 

the  year  1653  or  '54,   there  was  a  divi-  Churches  about    1670,  which   ilill  con- 

fion  in  the  Baptift  Church  at  Providence,  tinues,  though  now  quite  fmall.   "They 

about  the  right   of  laying   on   of  hands,  have  eighteen    or  twenty  churches,   fix- 

*     *     *     *  but  laving  on  of  hands  at  teen  ordained  minirters,  and  about  three 

length    generally   obtained,"    Callender,  thoufand   members."   Appleton's   Amer. 

Hijlorical  Dtfcourfe,    114;   Comer's   Ms.  Cyclopedia,  xiv. 
Diary,     Staples,    Annals    of  Providence, 

9 


66  T^he  Bloudy  Tenent. 

locall  but  whence  they  are  called  to  come  out,  not  locally  (as 
n^y  ^^^  •  fonie  have  faid)  for  that  belonged  to  a  materiall  and 
locall  Babelly  (and,  literall  Babell  and  'Jerufalem  have 
now  no  difference,  'John  4.  21.)  hut  fpirituall/  and 
myffically  to  come  out  from  her  fins  and  Abomina- 
tions. 

If  Mr.  Cotton  maintaine  the  true  Church  of  Chrijl 
to  confift  of  the  true  ?natter  of  holy  perfons  call'd  out 
from  the  World ;   and  the  true  for?ne  of  Union  in  a 
Church-Covenant ;   And  that  alfo,   neither  Nationally 
Provinciall^   nor   Diocefan   Churches   are   of  Chrijls 
injlitution :  how   many  Thoufands  of  Gods  people  of 
all  forts,  [Clergie  and  Laitie^  as  they  call   them)  will 
they  finde  both  in  former  and  later  times,  captivated 
in  fuch  Nationally  Provinciall,  and  Diocefan  Churches  ? 
yea  and  fo  far  from  living  in,  yea  or  knowing  of  any 
The  great  fuch  Churchcs  (for  matter  and  forme)  as  they  con- 
^^"°''^"*^^  ceive  now  only  to  be  true,  that  untill  of  late  yeares, 
people      how  few  of  Gods  people  knew  any  other  Church  then 
concern-    the  Parijh  Church  of  dead  ftones  or  timber  ?   It  being 
Nature  of  ^  ^^^^  marvailous  light  revealed  by  Chriji  J  ejus  the 
the  true     Sun  of  RightcoufneJ/e,  that  his  people  are  a  Co?npany 
Church.    Qj.  Qfjiifch  of  living  ftones,  i  Pet.  1.  9. 
Mr. Cotton      And   howevcr   his   own  Soule^   and  the  foules  of 
f^^lJ-  g^^   many  others    (precious    to    God)    are   perfwaded    to 
crates, halt  feparate  from   Nationally   Provinciall,    and    Diocefan 
ing  be-      Churches,  and  to  affemble  into  particular  Churches  : 
sTSr^^^^y^^  lince  [22]  there  are  no  Parijlj  Churches  in  Eng- 
ChuTches,  landy  but  what  are  made   up  of  the  Parijlj  bounds 
and  conie-  within  fuch  and  fuch  a  compaffe  of  houfes  ;   and  that 
not  yet'    fuch  Churchcs  have  beene  and  are  in  conftant  depend- 
clear  in     ance  on,  and  fubordination  to  the  Nationall  Church : 


'T^he  Bloudy  Tenent.  67 

how  can  the  New- Englijh  particular  Churches  ]oynQ^^^  tunda- 
with   the    Old  Englijh  Parijlj  Churches  in   fo   ^^"^^y^nvmlvoU 
Ordinances  of  Word^   Prayer,   Singing,   Contribution,  OwMWi 
&c.  but  they  muft  needs  confelTe,  that  as  yet  their  ^^^'■'^^• 
Soules  are  farre  from  the  knowledge  ot  the  foundation 
of  a  true  Chrijlian  Church,  whofe   matter   muft  not 
only  be  hving   ftones,   but   alfo  feparated   from   the 
rubbijh  of  Ant i chrijlian  confujions  and  dejolations. 

CHAP.  V. 

Peace.\  T\  T\x.h.  lamentation  I  may  adde  :  How 
V  V  can  their  Soules  be  cleare  in  this  foun- 
dation of  the  true  Chrijlian  matter,  who  perfecute  and 
opprelfe  their  own  (acknowledged)  Brethren  prefent- 
ing  Light  unto  them  about  this  Point  ?  But  I  fliall 
now  prefent  you  with  Mr.  Cottons  third  diJlin5tion, 
"  In  point  of  Practice  (faith  he)  fome  concerne  the 
"  weightier  duties  of  the  Law,  as.  What  God  we 
"  worfhip,  and  with  what  kind  of  Worfhip  :  whether 
"  fuch,  as  if  it  be  Right,  fellowfliip  with  God  is  held, 
**  if  falfe,  fellowfliip  with  God  is  loft. 

Truth,   It   is   worth   the   inquirie,   what    kind   of  The  true 
Worjlnp  he  intendeth ;   for  Worjhip  is  of  various  fig-^pu'rlda- 
niiication  :  whether  in  generall  acceptation  he  meanementall. 
the  rightnejje  or  corruptnejfe  of  the  Church,  or  the 
Minijtry  of  the  Church,  or   the  Miniftrations  of  the 
Word,  Prayer,  Scales,  &c. 

And  becaufe  it  pleafeth  the  Spirit  of  God  to  make 
the  Minijlry  one  of  the  foundations  of  the  Qhrijlian 
Religion,  [Heb.  6.  12.)  and  alfo  to  make  the  MiniJ- 
trie  of  the  Word  and  Prayer  in   the  Church,   to   be 


68  T^he  Bloudy  Tenent. 

two  fpeciall  works  (even  of  the  Apoftles  themfelves) 
ABs  6.  2.   I  fhall  defire  it  may  be  well  confidered  in 
the  feare  of  God. 
The  New      Firft,  Concerning  the  Minijiery  of  the  Word;  The 
ivnnifters  New-EngHJlD  Minijlcrs^  when  they  were  new  eled:ed 
examined.  &  Ordained  Minijiers  in  New-Engldd,  muft  undenia- 
bly grant,  that  at  that  time  they  were  no  Minijiers^ 
notwithftanding  their  profeffion  of  ftanding  fo  long 
in  a  true  Minijiry  in  Old  England^  whether  received 
from  the  Bifliops  (which  fome  have  maintained  true) 
or  from  the  People,  which  Mr.  Cotton  &  others  bet- 
ter liked,'  and  which  Minijirie  was  alwayes  accounted 
perpetuall  and  indelible :   I  apply,  and  aske.  Will   it 
not  follow,  that  if  their  new  Minijiry  and  Ordination 
be  true,  the  former  was  falfe }  and   if  falfe,  that  in 
the  [23]  exercifeof  it  (notwithfl:anding^^///V/Vj',^r<2'<rfj-, 
intentions,  labours,  and  (by  Gods  gracious,  unpromifed, 
&  extraordinary  bleffing)  fome  fucceffe)  I  fay,  will  it 
not  according  to  this  diftindlion  follow,  that  accord- 
ing to  vilible  rule,  Fellowjhip  with  God  was  loft  } 
Common        Secondly,   concerning  Prayer ;   The  New-Englijh 
Prayer  call  ^/^^/^^ J.  ^^ve  difclaimed  and   written   againft  that 
ten  againft  'worjhipping  of  God  by  tht'  Qom??ion  or  fet   formes  of 
by  the       Prayer,  which  yet  themfelves  pradiifed  in  England, 
lifli^    "^"notwithftanding   they   knew   that   many  fervants  of 
God  in  great  fufferings  witnelfed  againft  fuch  a  Min- 
ijirie of  the  Word,  and  fuch  a  Minijirie  of  Prayer.^ 
Peace.   I  could   name   the  perjons,  time  and  place, 

"  "  The  Church  of  Brethren  hath  the  ^  Cotton's  views   on   this  fubjeft  have 

power,  priviledges  and  liberty  to  choofe  already    been    confidered     by    Profeffbr 

their  officers."    The  Keyes  of  the   King-  Diman  in  a  note  to  Cotton's  Jnfwer,Sic., 

dom  of  Heaven,  p.  12.    Cf.    The    Way   of  Publications  of  Narr.  Club,  ii,  162. 
the  Churches,  Chap.  2,  Seft.  6-9. 


The  Bloudy  Tenent. 


69 


when  fome  of  them  were  faithfully  admoniflied  for 
ufing  of  the  Common  prayer,  and  the  Arguments 
prefented  to  them,  then  feeming  weake,  bur  now 
acknowledged  found  :  yet  at  that  time  they  fatisfied 
their  hearts  with  the  pradtice  of  the  Author  oi  the 
Councell  of  Trent,  who  ufed  to  read  only  fome  of  the 
choiceft  fele6ted  Prayers  in  the  Majfe-booke,  (which 
I  confelfe  was  alfo  their  own  practice  in  their  uling 
of  the  Comf?ion-Prayer.Y  But  now  according  to  this 
diJlinBion,  I  ask  whether  or  no  fellowfliip  with  God 
in  fuch  prayers  was  loft. 

•  "  I  know  no  fuch  faithfull  admonifh- 
ers,  as  prefented  to  us  in  England,  argu- 
ments againll  the  Common  Prayer,  '■■  *  * 
though  fuch  a  thing  poffibly  may  be  true, 
howfoever  forgotten.  But  this  I  am 
perfwaded  to  be  utterly  falfe,  that  any  of 
us  fatisfied  our  hearts  with  the  praftii'e 
of  the  Author  of  the  Councell  of  Trent, 
&c."  Cotton,  The  Bloudy  Tenent  Wajhed, 
page  8. 

"  Poffibly  Mailer  Cotton  may  call  to 
minde,  that  the  difcufler  (riding  with 
himfelf  and  one  other  of  precious  mem- 
orie  (Mailer  Hooker)  to  and  from  Sem- 


pringham  I  prefented  his  argument  from 
Scripture,  why  he  durll  not  joyn  with 
them  in  their  ufe  of  Common  Prayer; 
and  all  the  anfwer  that  yet  can  be  re- 
membred  the  difcuifer  received  from 
Mailer  Cotton,  was,  that  he  feledled  the 
good  and  bell  prayers  in  his  ule  of  that 
book,  as  the  Author  of  the  Councel  of 
Trent  was  ufed  to  do,  in  his  ufing  of  the 
Mafle-book."  The  Bloody  Tenent  yet  more 
bloody,  p.    12. 

Sempringham,  a  feat  of  the  Clintons, 
Earls  of  Lincoln,  and  of  a  Priory  of 
Cillercians,  is  a  fmall  parifh  near  Folk- 
ingham,  in   Lincolnlhire,  about  eighteen 


miles  from  Bofton,  where  Cotton  was 
reftor.  Rapin,  Hijhry  of  England,  i,  254; 
Camden,  Britannia,  464  ;  Allen,  Hijhry 
of  County  of  Lincoln,  ii,  285. 

Thomas  Hooker,  who  is  probably  re- 
ferred to,  was  miniller  at  Chelmsford  in 
Eflex,  1626-1630,  and  came  to  this 
country  in  the  fame  fhip  with  Cotton  in 
1633.  Mather's  Magnalia,  i,  304.  There 
is  poffibly  a  clue  here  to  Williams's  life 
previous  to  his  coming  to  America,  which 
might  be  followed  with  advantage. 

Father  Paul  Sarpi,  the  hillorian  of  the 
Council  of  Trent,  in  many  things  Ihovved 
his  independence  of  the  Holy  See  and 
provoked  its  enmity.  Father  Courayer, 
who  tranflated  his  Hiftory  into  French, 
fays  that  "Sarpi  was  a  Catholic  in  gen- 
eral, and  fometimes  a  Protellant  in  par- 
ticulars. He  obferved  every  thing  in  the 
Romifh  religion  which  could  be  prac- 
ticed without  fuperllition."  An  account 
of  his  life  is  prefixed  to  Brent's  tranfla- 
tion  of  his  Hillory,  London,  1676.  There 
is  a  difcriminating  notice  of  Sarpi,  and 
of  his  biographies,  by  Rev.  James  Mar- 
tineau,  in  the  Wejhninjler  Review,  April, 
1838. 


70  T^he  Bloudy  Tenent. 

Truth.  ■  I  could  particularize  other  exercifes  of  Wor- 
fiip,  which  cannot  be  denied  (according  to  this  dif- 
tijiBmri)  to  be  of  the  waightier  points  of  the  Law^  to 
wit,  [What  God  we  worjhip^  and  with  what  kind  of 
worjhip ;]  wherein  fellowfliip  with  God  (in  many  of 
our   unclean   and  abominable   WorfJjips)   hath  been 
Go^j  peo-  lojft.   Only  upon  thefe  premifes  I  fhall  obferve.   Firft, 
worfhip-    t^^t  Gods  people,  even  \\\q,  Jiandard- bearers  and  leaders 
ped  God   of  them  (according  to  this  diftinftion)  have  worfhip- 
^'  „ .       ped  God  (in  their  Ileepy  ignorance)  by  fuch  a  kind  of 
WorJInp^  as  wherein f el lowJJjip  with  God  is  loft;  yea 
alfo  this  it  is  poffible  for  them  to  do,  after  much  light 
is  rifen  againft  fuch  Worfloip,  and  in  particular,  brought 
to  the  eyes  of  fuch  holy  and  worthy  perfons. 
Itpleafeth      Secondly,  there  may  be  inward  and  {^Qx^t  fellow- 
God  {omc-  jjjjp  with  God  in  falfe  Minijleries  of  Word2iV\A  Prayer^ 
Yond\\T  {^^^   ^^^^   ^^   ^^^   eternall   prayfe   of  Infinite  Mercy 
promife,to  beyond  a  word   or   promife  oi  God  I   acknowledge) 
w"(r^^      when  yet  (as   the   diftindtion   faith)  in   fuch   worjlnp 
comfort  to  (not  being  right)  fellowfloip  with  God  is  loft,  and  fuch  a 
His,  in     fiervice  or  fninifiration  muft  be  lamented  and  forfaken. 
fhips^^^^'       Thirdly,  I  obferve  that  Gods  people  may  live  and 
die  in  fuch  kindes  of  worjljip,  notwithftanding  that 
light  from  God  publikely  and  privately,  hath  beene 
prefented  to  them,  able  to  convince  :   yet  not  reach- 
ing to    [24 1    their  conviBion  and  forfaking  of  fuch 
wayes,  contrary  to  a  conclufion  afterward  expreft,  to 
P     ,        wit,  [That  fundamentals  are  fo   cleere,  that   a   man 
mentals  ofcauuot  but  be  couvinced  in  Confidence^  and  therefore 
Chrirtian   f^at  fuch  a  pcrfou   not  being  convinced,  he  is  con- 
^ll^^^^^^^de7?ined  ofi hiinfielfie^  and  may  be  perfiecuted  iov  fmning 
and  fure.   againft  his  conficience?\^ 


The  Bloudy  Tenent.  ji 

Fourthly,  I  obferve  that  in  fuch  a  maintaining  a 
clearneire  oi  fundamentals  or  waightier  points^  and 
upon  that  ground  a  perfecuting  of  men,  becaufe  they 
finne  againft  their  conjciences,  Mr.  Cotton  meafures 
that  to  others^  which  himfelfe  when  he  Uved  in  fuch 
praBices^  would  not  have  had  meafured  to  himfelfe. 
As  firft,  that  it  might  have  beene  affirmed  of  him, 
that  in  fuch  praBices  he  did  linne  againft  his  co?i- 
fciencey  having  fufficient  light  (hining  about  him. 

Secondly,  that  hee  fhould  or  might  lawfully  have 
beene  cut  off  by  death  or  banijhmenty  as  an  Hereticke, 
finning  againft  his  owne  confcience. 

And  in  this  refped:  the  Speech  of  King  lames  was  ^  notable 
notable  to  a  great  Non-conformitant  converted  (as  is  ^^^^j^mes 
faid  by  King  fames')  to  conformity^  and  counfellingto  a  great 
the  King  afterward  to  perfecute  the  Non-conformiJisY^'^°n^' 
even  unto  death:  Thou  Beaji  (quoth  the  King)  if  I  turned' 
had  dealt  fo  with  thee  in   thy  non- conformity^  where  per^ecu- 
hadft  thou  beene .? 

CHAP.   VI. 

Peace/  |  ^He  next  diJlinBion  concerning  the  manner  The  4. 

1     of  perfons   holding    forth    the    aforefaid  ^^^l^H 
practices  (not  onely  the  waightier  duties  of  the  Law^ 
but  points  oi  do  Brine  and  worjhip  lefle  principall.) 

"  Some  (faith  he)  hold  them  forth  in  a  meeke  and 
^^  peaceable  way  :  fome  with  fuch  arrogance  and  impet- 
"  uoufneffe,  as  of  it  felfe  tendeth  to  the  difturbance  of 
"  civill  peace. 

Truth.  In  the  examination  of  this  diftinBion  we 
(hall  difculfe, 


72  T^he  Bloudy  Tenent. 

What  Firft,  what  is  civill  Peace,  (wherein  we  fhall  vin- 

pe^ace  is.    dicate  thy  name  the  better.) 

Secondly,  what  it  is  to  hold  forth  a  Dodtrine  or 
Practice  in  this  i??jpetuouJneJfe  or  arrogancy. 

Firft,  for  civill  peace,  what  is  it  but  pax  civitatis, 
the  peace  of  the  Citie,  whether  an  EngliJJj  City, 
Scotch,  or  Irijh  Citie,  or  further  abroad,  French, 
Spanijlj,  Turkljh  City,  &c. 

Thus  it  pleafed  the  Father  of  Lights  to  define  it, 
lerem.  29.  7.  Pray  for  the  peace  of  the  City ;  which 
peace  of  the  City,  or  Citizens,  fo  compacted  in  a  civill 
way  oi  union,  may  be  intire,  unbroken,  faie,  &c.  not- 
25]  withftanding  fo  many  thoufands  of  Gods  people 
the  yewes,  were  there  in  bondage,  and  would  neither 
be  conjlrained  to  the  ivorjhip  of  the  Citie  Babell,  nor 
retrained  from  fo  much  of  the  worjljip  of  the  true 
God,  as  they  then  could  pra6tice,  as  is  plaine  in  the 
pra(5lice  of  the  3  Worthies,  Shadrach,  Mijach,  and 
Abednego,  as  alfo  oi  Daniel,  Dan.  3.  &  Dan.  6.  (the 
peace  of  the  Qity  or  Kingdo?ne,  being  a  far  different 
Peace  from  the  Peace  of  the  Religion  or  Spirituall 
Worfinp,  maintained  &  profelfed  of  the  Citizens. 
This  Peace  of  their  Worjhip  (which  worjhip  alfo  in 
Godspeo-fonie  Cities  being  various)  being  a  falfe  Peace,  Gods 
pie  muft  people  were  and  ought  to  be  N one onforjnit ants,  not 
be  Non-    ^^^j-jj^pp  either  to  be  re  drained  from  the  true,  or  con- 

conrormi-  o  ^  J  i  i       r 

tants  to     Jlrained  to  Jalfe  Worjhip,  and  yet  without  breach  or 
Evill.        j-]-^e  Civill  or  Citie-peace,  properly  fo  called. 

Peace.  Hence  it  is  that  fo  many  glorious  and  flour- 
The  dif-  idling  Cities  of  the  World  maintaine  their  Civill 
baween  P^^ce,  yea  the  very  Americans  &  wildeft  Pagans  keep 
Spiritual!  the  peace  of  their  Towns  or  Cities ;  though  neither 


l^he  Bloudy  Tenent.  73 

in  one  nor  the  other  can  any  man  prove  a  true  Church^^^  QW\\\ 
of  God  in  thofe  places,  and  confequently  no  fpirituall 
and  heavenly  peace:  The  Vq-slcq  fpirituall  (whether 
true  or  falfe)  being  of  a  higher  and  farre  different 
nature  from  the  Peace  of  the  place  or  people,  being 
meerly  and  effentially  civill  and  hujnane. 

Truth.  O  how  loft  are  the  fonnes  of  men  in  this 
point  ?  To  illuftrate  this :  The  Church  or  compaiiy  of 
worjhippers  (whether  true  or  falfe)  is  like  unto  a  Body 
or  Colledge  of  Phyjitians  in  a  Citie  ;  like  unto  a  Cor- 
poration, Society,  or  Company  of  Eajt-Indie  or  Turkie- 
Merchafits,  or  any  other  Societie  or  Company  in  Lon- 
don:  which  Companies  may  hold  their  Courts,  keep 
their  Records,  hold  difputations ;  and  in  matters  con- 
cerning their  Societie,  may  diffent,  divide,  breake  into 
Schifnies  and  FaBions,  fue  and  implead  each  other  at 
the  Law,  yea  wholly  breake  up  and  dilfolve  into 
pieces  and  nothing,  and  yet  the  peace  of  the  Citie  not  * 

be  in  the  leafl:  meafure  impaired  or  difturbed  ;  becaufe 
the  ejjence  or  being  of  the  Citie,  and  lb  the  well-being 
and  peace   thereof  is   effentially  diftindt  from   thofe  The  dif- 
particular   Societies-    the    Citie-Courts,    Citie- Lawes,^^^^^'^^^' 

\^ .   .  .„  1-Vi-     o    r  1      •  'T-'i        /--< '   '  tween  the 

Cttie-punijljments  diliinct  from  theirs.     The  Citte  wasspirituall 
before   them,  and   ftands   abfolute  and   intire,  when^nd  Civill 
fuch  a  Corporation  or  Societie  is   taken   down.      For 
inftance  further,  The  City  or  Civill  Ji ate  oi  Ephefus 
was  effentially  diftind:  from  the  worjljip  of  Diana  in 
the  Citie,  or  of  the  whole  city.     Againe,  the  Church 
of  Chriji  in  Ephefus  (which  were  Gods  people,  con- 
verted and  call'd  out  from   the  worjljip  of  that  City 
unto  Qhrijiianitie  or  worjhip  of  God  in   Qhrijl)  was 
difhindl  from  both. 
10 


74  T^he  Bloudy  Tenent. 

The  Civil  26]   Now  fuDpofe  that  God  remove  the  Qand/e/iick 

State    the  -'  ,  . 

Spirituall  from  Ephefus^  yea  though  the  whole  JVorJhip  of  the 
eftate,  Citie  of  Ephejus  fhould  be  altered:  yet  (if  men  be 
^.^  ^^f    rtrue  and  honeftly  inP:enuous  to  Citie-covenants,  Cofn- 

Lhurch  of  .  .         ,  i    t-»    •       •    /     \      11       1  •  •    1        1  •   1 

C\\r\[\  6.\^-oinatto?is  and  Prmctples)  all   this   might  be   without 
tina  in     the  leaft  impeachment  or  infringement  of  the  Peace 
^  ^  "^'    of  the  City  of  Ephefus. 

Thus  in  the  Citie  of  Smirna  was  the  Citie  it  felfe 
or  Civill  eftate  one  thing,  The  Spirituall  or  Religious 
ftate  of  Smir?ia,  another ;  The  Church  of  Qhrlji  in 
S?)iirna,  diftind:  from  them  both  ;  and  the  Synagogue 
of  the  yewes,  whether  literally  jfewes  (as  fome  thinke) 
or  myftically,  falfe  Qhrijlians,  (as  others)  called  the 
Synagogue  of  Sathan^  Revel.  2.  diftind:  from  all  thefe. 
And  notwithftanding  thefe  fpirituall  oppofitions  in 
point  of  JVorJhip  and  Religion,  yet  heare  we  not  the 
leaft  noyfe  (nor  need  we,  if  Men  keep  but  the  Bond 
of  Qi'vility)  of  any  Civil  breach,  or  breach  of  Civill 
peace  amongft  them  :  and  to  perfecute  Gods  people 
there  for  Religion,  that  only  was  a  breach  of  Civil- 
itie  it  felfe. 

CHAP.  VII. 

Pf^r^.lVTOw  to  the  fecond  Qusrie,  What  it  is  to 
1.^    hold   forth   Dod:rine   or   Pradtice   in  an 

arrogant  or  impetuous  way  ? 
The  An-        Truth.   Although  it  hath  not  pleafed   Mr.  Cotton 
werer  too  ^^  declare  what  is  this  arrogant  or  impetuous  holding: 

obicure  "^  /-       ,        /-  7^  .  ."  .       ^  ^ 

gencralls.  forth  of  DoBrinc  or  PraBice  tending  to  difturbance 
of  Civill  peace,  I  cannot  but  exprefte  my  fad  and  for- 
rowfull  obfervation,  how  it  pleafeth  God  to  leave  him. 


The  Bloudy  Tenent.  75 

as  to  take  up  the  common  reproachfull  acciifation  ofGodsmee- 
the  Accufcr  of  Gods  children  ;   to  wit,  that  they  arey^j^tg^j-g^Q 
arrogant    and    impetuous:    which  charge   (together  be  counted 
with  that  of  ob/iinacie,  pertinacie^  pride^  Troublers  of ^'■'"°?^"^ 
the  Citie,  &c.)  Satha?i  commonly  loads  the  meekeituous. 
of  the  Saints  and  Witiiejj'es  o^  J  ejus  with. 

To  wipe  off  therefore  thefe  fowle  blurs  and  ajper- 
fions  from  the  faire  and  beautiful  face  of  the  Spoufe 
of  J  ejus,  I  fliall  feled:  and  propofe  5  or  6  cafes,  for  6  cafes 
which  Gods  ivitneffes  in  all  Ages  and  Generations  of  therein 
Men,  have  been  charged  with  arroga?ice,  i?npetuouJhes,   j°  l^^^^' 
&c.  and  yet  the  God  o^  Heaven,  and  ludge  of  all  men,  been  bold 
hath  p-racioullv  difcharp:ed   them  from  fuch   crimes,  ^' ^^''^°"^' 
and  mamtamed  and   avowed   them   lor  his  /ait/jju/i 'rog^nt. 
and  peaceable  fervants. 

F'irfl:,  Gods  people  have  proclai?ned,  taught,  dij pitted Chn^  Je- 
for  divers  months  together,  a  Tiew  Religion  and  ^^'^or- ^\^^^  .^^^ 
Jhip,  contrary  to  the  Worjhip  projected  [271  in  the  teach  pub- 
Towne,  City,  or  State,  where  they  have  lived,  or^^'^'^^y^  ^ 
where  they  have  travelled,  as  did  the  Lord  Jejus  ^^^^^^  f^n. 
Hinjelfe  over  all  Galile,  and  the  Apojiles  after  Himdamental- 
in  all  places,  both  in  \\\&  Synagogues  2i\'\di  Market- l^^^^^J^ 
places,  as  appeares  ABs  17.  2.  ij.  ABs  18.  48.  [4.  8.]  the  Reiig- 
Yet  this  no  Arrogance  nor  ImpetuoiJneJJe.  f°{i-^/°' 

Secondly,  Go<\sJ'ervants  have  been  zealous  for  their 
Z/Or^and  MaJter,Qwtn  to  the  very  faces  of  the  Higheft,  q^^^  j-^,. 
and  concerning  the  perfons  of  the  Higheft,  fo  tar  asvantszeal- 
they  have  oppofed   the  Truth  of  God:   So  Eliah  to°";/"^, 

J  rr  1     1        7-^      /         bold  to  the 

the  face  ot  Ahab,  It  is  not  /,  but  thou,  and  thy  i^^/Z-^t'^J"  facesof  the 
houfe  that  troublefl:  IJrael :  So  the  Lord  J  Jus  con- Higheft. 
cerning   Herod,    Goe   tell   that   Fox :   So  Paul,  God  p,°  ^'^P^°' 
delivered  me  from   the   mouth  ot   the  Lion;  and   toftantlyim- 


76  T^he  Bloudy  Tenent. 

moveable  Ananias,  Thou  whited  wall,  and  yet  in  all  this  no 
Arrogance,  nor  Impetuoufnejfe . 

Thirdly,  Gods  people  \\2.vq  been  iinmoveable,  conjlant 

and  refohed  to  the  death,  in  refufing  to  fubmit  to  falfe 

Worjhips,   and   in  preachiJig   and  profejjing  the  true 

worjhip,   contrary   to   exprelTe   command  of  publicke 

Authority :  So  the  x\\xq^  fajnous  Worthies  againft  the 

command  of  Nebuchadnezzar,  and  the  uniforme  con- 

formity  of  all  Nations  agreeing  upon  a  falfe  worjloip, 

Dan.  3.     So  the  Apoftles  [ABs  4  and  5  chap.)  and 

fo  the  witnelfes  of  "Jefus  in  all  ages,  who  loved  not 

their  lives  to  the  death  [Rev.  12.)  not  regarding  fweet 

hfi   nor   bitter   death,    and    yet   not   Arrogant,   nor 

Impetuous. 

Gods  peo-      Fourthly,  Gods  people  lince  the   comming  of  the 

pie  ever     j^lfig-  of  IfracL  the  Lord  yefus,  have  openly  and  con- 

ed  chriil  ftantly  profeft,   that   no   Civill  Magi/irate,    no   Ki/ig 

Jefus  the^  nor  Cdfar  have  any  powder  over  the  Soules  or  Con- 

anVKin'^'^  y^/V^fTfj  of  their  Subje6ts,  in  the  matters  of  God  and 

to  the  con- the  Crownc  of  Jefus,  but  the  Civill Magijlr ate s  them- 

icience.     felves ;  yea  Kings  and  Keifars  are  bound  to  fubjed: 

their  owne  foules  to  the  Minijiery  and  Church,  the 

Power  and  Government  of  this  LdJr^  lefus,  the  i^/;^^ 

of  Kings.     Hence  was  the  charge  againft  the  Apof- 

tles  (falfe  in  Civill,  but  true  in  fpiritualls)  that  they 

affirmed  that  there  was  another  King,  one  lefus,  Atls 

ij.  J.    And  indeed,  this  was  the  great  charge  againft 

the  Lord  lefus  Yiimfelf,  which  the  lews  laid  againft 

Him,  and  for  which   he  fuffered   Death,  as  appears 

by  the  Accufation  written  over  His  Head  upon   the 

Gallows,  lohn  9.  19.  lefus  of  Nazareth  King  of  the 

lewes. 


^he  Bloudy  Tenent.  jj 

This  was  and  Is  the  fumme  of  all  true  preaching '^'hat 


Chrifl:  is 


galone 


of  the  Gofpell  or  glad  newes,  viz.  That  God  anointed  y^-J^ 
Jefus  to  be  the  fole  King  and   Governour  of  all   the  over' con- 
Ifrael  of  God  in  fpirituall  and  foule  caufes,  Pfal.  2.  6.  '^^"^"^^  '^ 
ABs  2.  36.    Yet  this  Kingly  power  of  His  he  refolvedaii  true 
not  to  manage  [28]  in  His  owne  Perfon,  but  Minif- preaching 
terially  in  the  hands  of  fuch   MelTengers  which  he 
fent   forth    to    preach    and   baptife,    and   to   fuch    as 
beleeved  that  word  they  preached,  Io/j?i  17.   And  yet 
here  no  Arrogance  nor  Impetuoufne[]e. 

5.  Gods  people  in  delivering  the   Minde  and  Will  Gods  peo- 
of  God  concerning  the  Kingdomes  and  Civill  States  j^J^^^j^f 
where  they  have  lived,   have  feemed  in  all  (liew  ofdiilurbers 
common  fenfe  and  rationall  policie  (if  men  looke  not°^  Q\s\\\ 
higher  with  the  eye  of  faith)  to  endanger  and  over- 
throw the  very  Civill  State,  as  appeareth  by  all  Jere- 

7nies  preaching  and  counfell  to  King  Zedechia^  his 
Princes  and  people,  infomuch  that  the  charge  of  the 
Princes  againft  Jeremiah  was,  that  he  difcouraged  the 
Army  from  lighting  againft  the  Babylonians,  and 
weakned  the  Land  from  its  own  defence,  and  this 
charge  in  the  eye  of  reafon,  feemed  not  to  be  unrea- 
fonable  or  unrighteous,  'Jer.  37.  38.  chapters,  and  yet 
in  'Jeremy  no  Arrogance  nor  Impetuoujnejje . 

6.  Laftly,  Gods  people  by  their  preaching,  difputing,  Gods 
&c.  have  beene  (though  not  the  caufe)  yet  accident-  pe"Jpie^"he 
ally  the  occaiion  of  great   contentions  and  divilions,  occafionof 
yea  tumults  and  uproares  in  Townes  and  Cities  where  ^"'""'^^• 
they  have  lived  and  come,  and  yet  neither  their  Doc- 
trine nor  themfelves  Arrogant  nor  Impetuous,  how- 
ever fo  charged  :   For  thus  the  Lord  Jefus  difcovereth 

mens  falfe  and  fecure  fuppofitions,  Luke  11.  51.  Sup- 


yS  The  Bloudy  Tenent. 

pofe  ye  that  I  afu  co?ne  to  give  peace  on  the  earth  ?  I 
tell  you  nayy  but  rather  divijion,  for  from  hence  forth 
Jhall  there  be  five  in  one  houfe  divided,  three  againfi 
two,  and  two  againfi  three,  the  father  fimll  be  divided 
againfi  the  fonne,  and  the  fo?ine  againfi  the  father,  &c. 
And  thus  upon  the  occafion  of  the  Apoftles  preach- 
ing, the  Kingdome  and  WorOiip  of  God  in  Chrift, 
were  moft  commonly  uproares  and  tumuhs,  where 
ever  they  came :  For  inftance,  thofe  ftrange  and 
monftrous  uproares  at  Iconimn,  at  Ephefus,  at  feru- 
falem,  ABs   14.   4.  ABs  19.  29.  40.   ABs  21.  verf 

CHAP.  VIII. 


Peace.TT  will  be  faid  (deare  Truth)  what  the  Lord 
-Ljefus  and  his  Melfengers  taught  was  Truth, 

but  the  queftion  is  about  Errour. 

Truth.   I  anfwer,  this  diftindiion  now  in  difcuffion, 

concernes  not  Truth,  or  Errour,  but  the  manner  of 

holding  forth  or  divulging. 
The  in-  29]  I  acknowledge  that  fuch  may  bee  the  way  and 
ftances^  manner  of  holding  forth,  (either  with  railing  or  revil- 
carry  a  ing,  daring  or  chalenging  fpeeches,  or  with  force  of 
great  {hew  Armes,  Swords,  Guns,  Prifons,  &c.)  that  it  may  not 
oufnefle,"  ^"^7  ^^^^^  ^^  breakc,  but  may  actually  breake  the  civill 
yet  all  are  peace,  or  peace  of  the  Citie. 
pure  and        Yet  thcfc  inftanccs  propounded  are  cafes  of  great 

peaceable.  j     r  •    •         11     1      n-i-  1  r  r 

oppolition  and  Ipirituall  holtility,  and  occanons  or 
breach  of  civill  peace  :  and  yet  as  the  borders  (or 
matter)  were  of  gold  :   fo   the  fpeckes  (or   manner 


The  Bloudy  Tenent.  79 

Cantic.  i.)  were  of  filver  :  both  matter  and  manner, 
pure,  holy,  peaceable,  and  inoffenfive. 

Moreover,  I  anfwer,  that  it  is  poffible  and  common 
for  perfons  of  foft  and  gentle  nature  and  fpirits  to 
hold  out  falrtiood  with  more  feeming  meeknelTe  and 
peaceablenelTe,  then  the  Lord  Jefus  or  his  fervants 
did  or  doe  hold  forth  the  true  and  everlafting  Gofpell. 
So  that  the  anfwerer  would  be  requefted  to  explain 
what  he  means  by  this  arrogant  and  impetuous  hold- 
ing forth  of  any  dod:rine,  which  very  manner  of  hold- 
ing forth  tends  to  breake  civill  peace,  and  comes 
under  the  cognifance  and  correction  of  the  Civill 
Magiftrate  :  Lell  hee  build  the  Sepulchre  of  the 
Prophets,  and  fay,  If  we  had  been  in  the  Pharifes 
dales,  the  Romane  Emperours  dayes,  or  the  bloody 
Marimi  dayes,  we  would  not  have  been  partakers 
with  them  in  the  blood  of  the  Prophets,  Mat.  23. 
30.  who  were  charged  with  arrogance  and  impetu- 
oufnelfe. 

CHAP.   IX. 

2.  Ob.  TT  will  here  be  faid.  Whence  then  arifeth 
Peace.  X  civill  dilfentions  and  uproares  about  matters 
of  Religion  ? 

Truth..  I   anfwer :    When  a  Kingdome  or  State,  '^^^  ^^^^ 
Towne  or  Family,  lyes   and  Iwes   in   the   guilt  of  a  tumults  at 
falfe  God,  falfe   Chrift,  falfe  worfliip  :   no  wonder  ifthe  prca- 
fore  eyes  be  troubled  at  the  appearance  of  the  hght,  J^j^^"^  °j.j 
be  it  never  fo  fweet :   No   wonder  if  a   body  full  of 
corrupt  humours  be  troubled  at  ftrong  (though  whol- 
fome)  Phylick  ?[:]  If  perfons  ileepy  and  loving  to  lleepe 


8o  The  Blotidy  Tenent. 

be   troubled   at    the   noife   of  flirill   (though   filver) 
alarums :   No  wonder  if  Adonijah  and  all  his  com- 
pany be  amazed  and  troubled  at  the  found  of  the  right 
Heyre  [heir]  King  Salomo?i,  i  King.  i.[:]    If  the  Huf- 
bandmen  were  troubled  when  the  Lord  of  the  Vine- 
yard fent  fervant  after  fervant,  and  at  laft  his  onely 
Sonne,  and  they  beat,  and  wounded,  and  kill'd  even 
the  Sonne  himfelfe,  becaufe  they  meant  themfelves 
to  feize  upon  the  inheritance,  unto  which  they  had 
no  right,  Matth.  21.  38.  [30]  Hence  all  thofe  tumults 
about   the  Apoftles   in   the  ABs^  &c.  whereas  good 
eyes  are  not  fo  troubled  at  light ;  vigilant  and  watch- 
full  perfons  loyall  and  faithfull,  are  not  fo  troubled 
at  the  true,  no  nor  at  a  falfe  Religion  of  Jew  or  Gen- 
tile. 
A  prepof-      Secondly,  breach  of  civil  peace  may  arife,  when 
oTfupp^ei^  falfe  and  idolatrous  prad:ices  are  held  forth,  &  yet  no 
fing  er-     breach  of  civil  peace  from  the  do6trine  or  pradiice, 
rours-       Qj.  ^^  manner  of  holding  forth,  but  from  that  wrong 
and  prepofterous  way  of  fuppreffing,  preventing,  and 
extinguifliing  fuch  doctrines  or  practices  by  weapons 
of  wrath  and  blood,  whips,   ftockes,   imprifonment, 
banifliment,  death,  &c.  by  which  men  commonly  are 
perfwaded   to   convert    Heretickes,   and  to   caft  out 
uncleane  fpirits,  which  onely  the  finger  of  God  can 
doe,  that  is  the   mighty  power  of  the   Spirit   in   the 
Word. 
Light  only      Hence  the  Towne  is  in  an  uproare,  and  the  Coun- 
can  expell  ^      takes  the  Alarum   to  expell   that  foe  or  mift  of 

togs  and  •'  ^  .        ,     ^  >  . 

darknefle.  Errour,  Herefie,  Blafphemy,  (as  is  fuppofed)  with 
Swords  and  Guns ;  whereas  tis  Light  alone,  even 
Light  from  the  bright  fliining  Sunne  of  Righteouf- 


The  Bloudy  Tenent.  8 1 

nelTe,  which  is  able,  in  the  foules  and  confciences  of 
men  to  difpell  and  Icatter  fuch  fogges  and  darknelTe. 
Hence  the  Sons  of  men,  (as  David  fpeakes  in 
another  cafe,  PJal.  39.)  difquiet  themfelves  in  vaine, 
and  unmercifully  difquiet  others,  as  (by  the  helpe  of 
the  Lord)  in  the  fequell  of  this  difcourfe  fliall  more 
appeare. 

CHAP.  X. 

Pf^rt'.  TV  TOw  the  laft  diftindtion  is  this  :  "  Perfecu- 
JL  ^  "  tion  for  Confcience,  is  either  for  a  rightly 
**  informed  confcience,  or  a   blinde    and    erroneous 
"confcience. 

Anfw.   Truth.   Indeed  both  thefe  confciences  arePerfecu- 
perfecuted  :   but  lamentably  blinde  and  erronious  wiir°''V°P"  , 

1       -  '  •  T  1  1-1  preiieboth 

thele  conlciences  ihortly  appear  to  be,  which  out  of  true  and 
zeale  for  God  (as  is  pretended)  have  perfecuted  either.  ^^'"0"^°"^ 
And  heavie  is  the  doome  of  thofe  blinde  Guides  and^,°"^ 
Idoll  Shepherds  (whofe  right  eye  Gods  finger  of  jeal- 
oufie  hath  put  out)  who  flattering  the  ten  Homes  or 
worldly  Powers,  perfwade  them  what  excellent  and 
faithfull  fervice  they  performe  to  God,  in  perfecuting 
both  thefe  confciences  :  either  hanging  up  a  rightly 
informed  confcience,  and  therein  the  Lord  Jefus  him- 
felfe,  betweene  two  malefactors,  or  elfe  killing  the 
erroneous  and  the  blinde,  like  Saul  (out  of  zeale  to 
the  Ifrael  [31  |  of  God)  the  poore  Gibeonites,  whom 
it  pleafed  God  to  permk  to  live  :  and  yet  that  hof- 
tility  and  cruelty  ufed  againft  them  (as  the  repeated 
judgement  yeare  after  yeare  upon  the  whole  Land 
after  told   them)  could   not   be  pardoned,  untill   the 


82  T^he  Bloudy  Tenent. 

death  of  the   perfecutor    Saul    [and]    his   fons    had 
appeafed  the  Lords  difpleafure,  2  Sam.  21. 

CHAP.  XI. 

Peace.  \  Fter  expHcation  in  thefe  Diftindiions,  it 
-Z~^pleafeth  the  Anfwerer  to  give  his  refolu- 
tion  to  the  queftion  in  foure  particulars. 

Firft,  that  he  holds  it  not  lawfull  to  perfecute  any 
for  confcience  fake  rightly  informed,  for  in  perfecu- 
ting  fuch  (faith  he)  Chrifl:  himfelf  is  perfecuted  :  for 
which  reafon,  truly  rendred,  he  quotes  AB.  9.  4.  Saul^ 
Saul,  why  perfecuteji  thou  me  F 

Truth.  He  that  iliall  reade  this  Conclufion  over  a 
thoufand  times,  fliall  as  foone  iinde  darkneffe  in  the 
bright  beames  of  the  Sunne,  as  in  this  fo  cleare  and 
fhining  a  beame  of  Truth,  viz.  That  Chrift  Jefus  in 
his  Truth  muft  not  be  perfecuted. 

Yet  this  I  muft  aske  (for  it  will  be  admired  by  all 
fober  men)  what  fliould  be  the  caufe  or  inducement 
to  the  Anfwerers  mind  to  lay  down  fuch  a  Polition 
or  Thelis  as  this  is.  It  is  not  lawfull  to  perfecute  the 
Lord  fefus. 

Search  all  Scriptures,  Hiftories,  Records,  Monu- 
ments, confult  with  all  experiences,  did  ever  Pharaoh, 
Saul,  Ahab,  fezabel,  Scribes  and  Pharifes,  the  Jewes, 
Herod,  the  bloudy  Neroes,  Gar  diners.  Boners,  Pope  or 
Devill  himfelfe,  profelfe  to  perfecute  the  Son  of  God, 
Jefus  as  Jefus,  Chrifl:  as  Chrift,  without  a  mask  or 
covering  ? 

No,  faith  Pharaoh,  the  Ifraelites  are  idle,  and  there- 
fore fpeake  they  of  facriiicing  :   David  is  rifen  up  in 


T^he  Bloudy  Tenent.  83 

a  confpiracy  againft  Saul,  therefore  perfecute  him  :  ^'^  perfe- 
Naboth  hath  blafphemed  God  and  the  King,  there- chrm°Q. 
fore  ftone  him  :   Chrijl  is  a  feducer  of  the  people,  afeflenotto 
blafphemer  againft  God,   and  traytor  againft  C<^/^r,  P^^'^'^"^^ 
therefore   hang    him  :    Chriflians   are   fchifmaticall, 
factious,   heretical!,  therefore  perfecute  them  :   The 
Devill  hath  deluded  'John  Hus,  therefore  crown  him 
with  a  paper  of  Devils,  and  burne  him,  &c. 

Peace.   One   thing   I   fee  apparently  in   the   Lords  All  perfe- 
over-ruling  the  pen  of  this  worthy  Anfwerer,  viz.  a^jJ^J^J" 
fecret  whifpering  from  heaven  to  him,  that  (although  profefTe 
his  foules  ayme  at  Chrift,  and  hath  wrought   much"°^^°P"- 
for  [32]  Chrill:  in  many  iincere  intentions,  and  Gods^jj,^ 
mercifull  and  patient  acceptance)  yet  he  hath  never 
left  the  Tents  of  fuch  who  think  they  doe  God  good 
fervice  in  killing  the  Lord  Jefus  in  his  fervants,  and 
yet  they  fay,  if  we   had   beene  in   the   dayes  of  our 
Fathers  in  (^eene  Maries  dayes,  &c.  we  would  never 
have  confented  to  fuch   perfecution  :   And   therefore 
when  they  perfecute  Chrill  Jefus  in  his  truths  or  fer- 
vants, they  fay.  Doe   not  fay  you  are  perfecuted  tor 
the  Word  for  Chrift  his  fake,  for  we  hold  it  not  law- 
full  to  perfecute  lefus  Chrift. 

Let  me  alfo  adde  a  fecond ;  So  farre  as  he  hath 
beene  a  Guide  (by  preaching  for  perfecution)  I  fay, 
wherein  he  hath  beene  a  Guide  and  Leader,  by  mif- 
interpreting  and  applying  the  Writings  of  Truth,  fo 
far  I  fay  his  owne  mouthes  and  hands  fliall  judge  (I 
hope  not  his  perfons,  but)  his  ad:ions,  for  the  Lord 
Jefus  hath  fuffered  by  him,  A£l.  9.  3.  and  if  the  Lord 
Jefus  himfeife  were  prefent,  himfelfe  ftiould  fuffer 
that  in  his  owne  perfon,  which  his  fervants  witnelf- 
ing  his  Truth  doe  fuffer  for  his  fake. 


84  T^ke  Bloudy  Tenent. 

CHAP.  XII. 

Peace/  I  ^Heir  fecond  Conclulion  is  this :  "  It  is  not 
A  "  lawful!  to  perfecute  an  erroneous  and 
"blinde  confcience,  even  in  fundamentall  and  weighty 
"points,  till  after  admonition  once  or  twice,  Tit.  3. 
"11.  and  then  fuch  confciences  may  be  perfecuted, 
"  becaufe  the  Word  of  God  is  fo  cleare  in  fundamen- 
"tall  and  weighty  points,  that  fuch  a  perfon  cannot 
"but  fin  againft  his  confcience,  and  fo  being  con- 
"demned  of  himfelfe,  that  is,  of  his  confcience,  hee 
"may  be  perfecuted  for  linning  againft  his  owne 
"confcience. 

Truth.  I  anfwer,  in  that  great  battell  betweene  the 
Lord  Jefus  and  the  Devill,  it  is  obfervable  that  Sathan 
takes  up  the  weapons  of  Scripture,  and  fuch  Scripture 
which  in  fliew  and  colour  was  excellent  for  his  pur- 
pofe  :  but  in  this  3.  of  Titus,  as  Salomon  fpeakes  of 
the  Birds  of  heaven,  Prov.  i.  a  man  may  evidently 
fee  the  fnare ;  and  I  know  the  time  is  comming 
wherein  it  fhall  bee  faid.  Surely  in  vaine  the  Net  is 
laid  in  the  light  of  the  Saints  (heavenly  Birds.) 

So  palpably  grolle  and  thicke  is  the  mift  and  fog 
which  Sathan  hath  raifed  about  this  Scripture,  that 
he  that  can  but  fee  men  as  trees  in  matters  of  Gods 
worlhip,  may  eafily  difcerne  what  a  wonderfull  deepe 
lleepe  Gods  people  are  fallen  into  concerning  the 
vifible  Kingdome  of  Chrift,  in  fo  much  that  this  third 
oi  Titus  which  through  fearfull  pro-  [33]  phanations, 
hath  fo  many  hundred  years  been  the  pretended  Bul- 
wark and  defence  of  all  the  bloudy  Wolves,  dens  ot 
Lions,    and    mountains   of  Leopards,   hunting    and 


The  Bloudy  Tenent.  85 

devouring  the  Witnelfes  of  Jefus,  fhould  now  be  the 
refuge  and  defence  of  (as  I  hope)  the  Lambes  and 
little  ones  of  Jefus,  yet  (in  this  point)  fo  preaching 
and  pracfliling  fo  unlike  to  themfelves,  to  the  Lord 
Jefus,  and  lamentably  too  like  to  His  and  their  Per- 
fecutors. 

CHAP.  XIII. 

P^tfff.TJ  Right  Truth,  lince  this  place  of  Titus  is 
JJfuch  a  pretended  Bulwark  for  perfecuting 
of  Hereticks,  &  under  that  pretence  of  perfecuting  all 
thy  followers,  I  befeech  you  by  the  bright  beames  of 
the  Sun  of  Righteoufnelfe,  fcatter  thefe  mifts,  and 
unfold  thefe  particulars  out  of  the  Text : 

Firft,  What  this  Man  is  that  is  an  Hereticke. 

Secondly,  How   this   Hereticke   is  condemned  of 
himfelfe. 

Thirdly,  What  is  this  firft  and  fecond  Admonition, 
and  by  whom  it  is  fuppofed  to  be  given. 

Fourthly,  What  is  this  reje6ting  of  Him,  and  by 
whom  it  is  fuppofed  this   Rejection  was  to  be  made. 

Truth.   Firll,  What  is  this  Heretick  ?   I  find  him^haH^s 
commonly  defined  to  be  fuch  an   one  as  is  obftinate  Hereticke 
in  Fundamentalls,  and  fo  alfo  I  conceive  the  Anfwererin  Titus. 
feems  to  recent'  him,  faying.  That  the  Apoftle  renders 
this  reafon,  why  after  once  and  twice  Admonition, 
he  ought  to  be  perfecuted,  becaufe   in   fundamentall 
and  principall  points  of  Doctrine  and  Worfliip,  the 

■  Refent,  which  in  its  earlier  meaning  inllances,  fee  Richardfon,  Di^ionary, 
carried  the  idea  of  its  Latin  root, —  Trench,  GloJ'ary  of  Englijh  Words,  Sec, 
to    perceive,   to    feel,    to   regard.       For     p.  170. 


86  'The  Bloudy  Tenent. 

Word  of  God  is  fo  cleare,  that  the  Hereticke  cannot 
but  be  convinced  in  his  owne  Confcience. 

But  of  this  reafon,  I  finde  not  one  tittle  mentioned 
in  this  Scripture ;  for  although  he  faith  fuch  an  one 
is  condemned  of  himfelfe,  yet  he  faith  not,  nor  will 
it  follow  that  fundamentals  are  fo  cleare,  that  after 
firft  and  fecond  Admonition,  a  perfon  that  fubmits 
not  to  them  is  condemned  of  himfelf,  any  more  then 
in  lefTer  points.  This  1 1  verfe  hath  reference  to  the 
former  verfes.  Titus  an  Evangelift,  a  Preacher  of 
glad  Newes,  abiding  here  with  the  Church  of  Chrift 
at  Greet,  is  required  by  Paul  to  avoid,  to  rejed:,  and 
to  teach  the  Ghurch  to  rejed:  Genealogies,  difputes, 
and  unprofitable  queftions  about  the  Law  :  Such  a 
like  charge  it  is  as  he  gave  to  Timothy,  left  alfo  an 
Evangelift  at  Ephefus,  i  Tim.  i.  4. 
34]  If  it  fliould  be  objected  what  is  to  be  done  to 
fuch  contentious,  vain  ftrivers  about  Genealogies  and 
queftions  unprofitable  ?  The  Apoftle  feems  plainly  to 
anfwer.  Let  him  be  once  and  twice  admoniilied. 

Ob.  Yea,  but  what  if  once  and  twice  admonition 
prevaile  not  ? 

The  Apoftle  feems  to  anfwer,  at(>tzixbv  ai^&fuoTtov^ 
and  that  is,  the  man  that  is  willfully  obftinate  after 
fuch  once  and  twice  admonition,  Rejedl  him. 

With  this  Scripture  agrees  that  of  i  Ti??i.  6.  4,  5. 
where  Timothy  is  commanded  to  withdraw  himfelfe 
from  fuch  who  dote  about  queftions  and  ftrife  of 
words. 

All  which  are  points  of  a  lower  and  inferiour 
nature,  not  properly  falling  within  the  tearms  or 
notions  of  thofe  (c^^/e^a)  firft  principles  and  (deiieXixi:) 


'The  Bloudy  Tenent.  87 

foundations  of  the  Chriftian  Profeflion,  to  wit. 
Repentance  from  dead  workes,  Faith  towards  God, 
the  do6lrine  of  Baptifmes,  and  of  laying  on  of  hands, 
the  Refurred:ion,  and  eternall  Judgement,  Heb.  6.  2. 
&c. 

Concerning  thefe  Fundamentalls  (ahhough  noth- 
ing is  fo  Httle  in  the  Chriftian  Worfliip,  but  may  be 
referred  to  one  of  thefe  fix,  yet)  doth  not  Paul  to  Ti?n- 
othy  or  Titus  fpeake  in  thofe  places  by  me  all  edged, 
or  of  any  of  thefe,  as  may  evidently  appeare  by  the 
context  and  fcope  ? 

The  beloved  Spoufe  of  Chrift  is  no  receptacle  for 
any  filthy  perfon,  obftinate  in  any  hlthynelfe  againft 
the  purity  of  the  Lord  Jefus,  who  hath  commanded 
his  people  to  purge  out  the  old  leaven,  not  only 
greater  portions,  but  a  little  leaven  which  will  leaven 
the  whole  lumpe ;  and  therefore  this  Hereticke  or 
obftinate  perfon  in  thefe  vaine  and  unprofitable  quef- 
tions,  was  to  be  rejected,  as  well  as  if  his  obftinacie 
had  been  in  greater  matters. 

Againe,  if  there  were  a  doore  or  window  left  open 
to  vaine  and  unprofitable  queftions,  and  finnes  of 
fmaller  nature,  how  apt  are  perfons  to  cover  with  a 
lilken  covering,  and  to  fay.  Why,  I  am  no  Hereticke 
in  Fundamentalls,  fpare  me  in  this  or  that  little  one :  7]^^  ^^'"'^ 

,.  ,  .    .      ^  _,.  ,^  (~  .     c      Hereticke 

this  or  that  opinion  or  practice^  thele  are  or  an   mre- generally 
riour  circunijlantiall  nature  ?  &c.  miilaken. 

So  that  the  coherence  with  the  former  verfes,  and 
X.\\t  fcope  of  the  Spirit  of  God  m  this  and  other  like 
Scriptures  being  carefully  obferved,  this  Greek  word 
Hereticke  is  no  more  in  true  Rfiglifi  and  in  Truth, 
then  an  objiinate  or  wilfull  perfon  in  the  Church  of 


88  The  Bloudy  Tenent. 

Greet,  ftriving  and  contending  about  thofe  unprofit- 
able ^ejiions  and  Genealogies,  &c.  and  is  not  fuch  a 
monjier  intended  in  this  place,  as  moft  Interpreters  run 
upon,  to  with,  [wit]  One  objlinate  in  Fundmnentallsy 
and  as  the  Anfwerer  makes  the  [35]  Apojlle  to  write 
in  fuch  Fundamentalls  and  principall  points,  wherein 
the  Word  of  God  is  fo  cleare  that  a  man  cannot  but 
be  convinced  in  confcience,  and  therefore  is  not  per- 
fecuted  for  matter  oi  confrience,  but  for  finning  againft 
his  confcience. 

CHAP.    XIV. 

Peace."^^ Ow  in  the  fecond place,  What  is  this  Self- 
L  ^  conde?nnation  ? 

Truth.  The  Apojlle  feemeth  to  make  this  a  ground 
of  the  rejeBing  of  fuch  a  perfon,  becaufe  he  is  fub- 
verted  and  Jinneth,  being  condeinned  of  himfelfe  :  It 
will  appeare  upon  due  fearch  that  th'i^  felfe-condeftin- 
ing  is  not  here  intended  to  be  in  Hereticks  (as  men 
fay)  in  fundamentalls  only,  but  as  it  is  meant  here,  in 
men  obfi:inate  in  the  lefi^er  Quefiiions,  &c. 

Firfi:,  he  is  Jubverted  or  turned  crooked,  ^^i^paTZTat^ 
a  word  oppofite  to  Jlreightnejfe  or  rightnejfe :  So  that 
the  fcope  is,  as  I  conceive,  upon  true  and  faithfull 
admonition  once  or  twice,  the  pride  of  heart,  or  heat 

'  The  beft  recent  commentators  fuilain  kind.      Thus  then,  (v.iiEzaoc,  (h&pioizoi; 

Williams    in    this    view.      "The    term  will  here  be  one  who  gives  rile  to  fuch 

a[[)i(Tecc^  occurs  but   twice   in   St.  Paul's  divifions     by    erroneous     teaching,    not 

Epillles.      In  neither  cafe  does  the  word  necelTarily  of  a  fundamentally  heterodox 

feem     to     imply     fpecially    *  the     open  nature,  but   of  the    kind    juil   defcribed, 

efpoufal    of  any  fundamental  error,'  but  verfe   9."     Bifhop   Ellicott,    Commentary 

more    generally,    'divifions     in     church  on  Pajloral  EpijUes,  in  loco. 
matters,'  poflibly,  of  a  iomewhat  matured 


The  Bloudy  Tenent.  89 

of  wrath^  drawes  a  vaile  over  the  eyes  and  hearty  fo 
that  the  Joule  is  turned  loofed  and'  from  the  checks 
of  truth. 

Secondly,  \i^ Jinneth^  (laajnavtc^  that  Is,  htingfubver- 
tedov  turned  afide ;  h^Jinneth  or  wanders  from  the  path 
of  Truthy   and   is   conde?uned  by  hhnjelfe  a!jToxdTaxi)izu(:^ 
that   is,   by  the  fecret   checkes  and  whifperings  of  his  Checks 
owne  confcience,  which  will  take  Gods  part  againfl:  a^^^^o"- 
mans  felte,  in  fmiting,  acculing,  &c. 

Which  checks  of  conjcience  we  finde  even  in  Gods 
owne  dear  people,  as  is  moft  admirably  opened  in 
the  5  of  Cant,  in  thofe  fad,  drowfie  and  unkinde 
pajjdges  of  the  Spou/e  in  her  anjwer  to  the  kfiocks  and 
calls  of  the  Lord  Jefus ;  which  Gods  people  in  all 
their  awakening  acknowledge  how  lleightly  they 
have  liftned  to  the  checks  of  their  owne  confciences. 
This  the  Anjhverer  pleafeth  to  call  finning  againft 
his  confcience,  for  which  he  may  lawfully  be  perfe- 
cuted,  to  wit,  for  finning  againft  his  conjcience. 

Which  conclujion  (though  painted  over  with  the 
Vermillion  of  mijiaken  Scripture^  and  that  old  dreatjie 
of  Jew  and  Gentile^  that  the  Crowne  of  "Jefus  will 
conlift  of  outward  materiall  gold,  and  hi?,  J  word  be 
made  of  iron  or  JieeU\  executing  judgement  in  his 
Church  and  Kingdome  by  corporall  punijht7ient)  I  hope 
(by  the  affiftance  of  the  Lord  Jefus)  to  manifeft  it  to 
be  the  overturning  and  rooting  up  the  very  founda- 
tion and  [36]  roots  of  all  true  Chrijlianity,  and  abfo- 
lutely  denying  the  Lord  J  ejus  the  Great  Anointed  to 
be  yet  come  in  the  Flefh. 

'  "  And  "  (hould  precede  "  loofed." 


90  The  Bioudy  Tenent. 

CHAP.  XV. 


t; 


His  will   appeare,  if  we  examine  the  two   laft 
^6eries  of  this  place  of  Titus :  to  wit, 
Firft,  What  this  Admonition  is  ? 
Secondly,  What   is   the   RejeBion  here   intended  ? 
RejeB  him. 

Firft  then,  Titus,  unto  whom   this  Epijiie  &  thefe 

direBions  were  written,  (and  in  him  to  all  that  fucceed 

him  in  the  like  work  of  the  Gofpell  to  the  Worlds 

end)  he  was  no  Minijler  of  the  Qivill  State,  armed 

What  IS    vvith  the  ??iajejiie  and  terrour  of  a   niateriall  fword, 

fecond  ad-^^^  might  for  offences  againft  the  civill  Jiate,  inflid: 

monition,  punijlwients  upon  the  bodies  of  men,  by  imprijonments, 

whippings,  fines,  banijhtnent,  death.     Titus  was  a  Min- 

ifier  of  the  Gofpel  or  Glad  tidifigs,  armed  onely  with 

the  Spirituall  /word  of  the  Word  of  God,  and  fuch 

Spirituall  weapons  as  (yet)  through  God  were  mighty 

to  the  cafting  down   oi  firong  holds,  yea   every  high 

thought  of  the  highefi  head  and  heart  in  the  world,  2 

Cor.  ID.  4. 

What  the       Therefore  thefe  firft  and  fecond  Admonitions  were 

rejedting  •     •//  n  •  n  /■ 

of  the  not  civiU  or  corporall  punilnments  on  mens  per  Jons 
Heretick  or  purfes,  which  the  Courts  of  Men  may  lawfully 
^^^'  inflid:  upon  MalefaBors :  but  they  were  the  repre- 
henjions,  conviBions,  exhortations,  and  perfwafiofis  of 
the  Word  of  the  Eternall  God,  charged  home  to  the 
Confidence,  in  the  name  and  prefence  of  the  Lord 
Jefius,  in  the  middeft  of  the  Church.  Which  being 
defpifed  and  not  hearkned  to,  in  the  laft  place  fol- 
low es  rejeBion  ;  which  is  not  a  cutting  ojfhy  heading, 
hanging,  burning,  &c.  or  an  expelling  of  the  Country 


The  Bloudy  Tenent.  9 1 

and  Coajis :  neither  [of]  which  (no  nor  any  lefFeraTvY/^oiiPO''?'! 
punijhment)  Titus  nor  the   Church  at  Crete  had  any^j^^Ltw^J 
power  to  exercife.      But  it  was  that  dreadfull  cutting  typing  out 
ofF  from  that  vifible  Head  and  Body,  Chrijl  Jefus  and  ^P;;||g"^jJ\ 
his  Church ;   that  purging  out  of  the  old  leaven  from  Excom- 
the  lumpe  oi  the   Saints;  the  putting  away  of  themunica- 
evill  and  wicked  perfon  from  the  holy  Land  and  Com-  G°o"peil.  ^ 
7nonwealth  oi  Gods  Ifracl,  i  Cor.  5.  where  it  is  obferv- 
able,  that  the  fame  word  ufed  by  Mofes  for  putting 
a   malefador   to  death  in   typicall  Ifrael,  by  fword, 
Jionifig,   &c.   Deut.  13.  5.   is  here  ufed  by  Paul  for 
the  fpirituall  killing  or  cuttifig  off  by  Exco?nniunica- 
tion,  I  Cor.  5.  13.  Put  away  that  evill  perfon,  &c. 

Now  I  defire  the  Anfwerer,  and  any,  in   the  holy 
awe  and  feare  of  God  to  confider,  That 
37]  From  whom  \.\\q  Jirji  and  fecond  Admonition  was 
to  proceed,   from   them   alfo   was   the   rejeBing  or 
carting  out  to  proceed,  as  before. 
But  not  from   the  Civill  Magijirate  (to  whom  Paul 
writes  not  this  Epijile,  and  who  alfo  is  not  bound 
once   and   twice   to   admonifli,   but   may  fpeedily 
punifh,  as  he  fees  caufe,  the  perfons  or  purfes  of 
Delinquents  again  ft  his  Civill  State  :)  but  from  Titus 
the  Minijier  or  Angel  of  the  Church,  and  from  the 
Church  with  him,  were  thefejirjl  ^.ndj'econd  Admo- 
nitions to  proceed ;   And 
Therefore  at  laft  alfo  this  RejeBing,  which  can  be  no 
other  but  a  cajling  out,  or  excommunicating  ot  him 
from  their  Church-focietie. 

Indeed,  this  rejeBing  is  no  other  then  that  avoyd- 
ing  which  Paul  writes  of  to  the  Church  of  Chriji  at 
Rome,  Rom.  16.  17.  which  avoyding  (however  wotully 


92  T^he  Bloudy  Tenent. 

perverted  by  fome  to  prove  perfecution)  belonged  to 
the  Governours  of  Qhrijis  Church  &  Kingdo??ie  in 
Rof?ie,  and  not  to  the  Ro?nane  Kniperour  for  him  to 
rid  and  avoyd  the  World  of  them,  by  bloody  and 
cruell  Perfecution. 

CHAP.  XVI. 

The  third  Peacc/  I  ^He  third  Conclufion  is ;   In  points  of  lelTer 

Concluno  I  i  ,  ,      ^       _^    ,  . 

difcuffed.  -^   moment,  there  ought  to  be  a  "ioleration. 

Which  though  I  acknowledge  to  be  the  Truth  of 

God^  yet  3  things  are  very  obfervable  in  the  manner 
Sathans  of  laying  it  down  ;  for  Sathan  ufeth  excellent  arrowes 
pohcie.     |.Q  i^^j  f?iarkes,  and  fometimes  beyond  the  intent,  and 

hidden  from  the  eye  of  the  Archer. 
The  An-        Firft  (faith  he)  fuch  a  perfon  is  to  be  tolerated,  till 
werer       q^^  ^^      |^^  pleafcd  to  reveale  his  Truth  to  him. 

granteth  a  ^^  -t .     .  ,  r       • 

Tolera-  Truth.  This  is  well  oblerved  by  you  ;  for  indeed 

tion.         i-his  is  the  very  ground  why  the  Apojile  calls  for  meeke- 

nelfe  and  gentlenelfe   toward  all  men,   and   toward 

fuch   as  oppofe  themfelves,   2  Tiin.  2.  becaufe  there 

is  a  peradventure  or  it  may  be ;   It  ?nay  be  God  may 

give  them  Repentance.     That  God  that  hath  Ihewen 

Patience    juercy  to  One,  may  fhew  mercy  to  another  :   It  may  be 

to  be  uied  ^.j^^j.  gyg^falnje  that  anointed  one  mans  eve  who  was 

tO\V3.rQ  .  ^ 

the  oppo-  blinde  and  oppolite,  may  anoint  another  as  blinde  and 
fite.  oppolite  :   He  that  hath  given  Repentance  to  the  huf- 

ba?id,  may  give  it  to  his  wife,  &c. 

Hence  that  Soule  that  is  lively  and  fenlible  of  ??iercy 
received  to  it  felfe  in  former  blindneffe,  oppofition  and 
enmitie  againft  God,  cannot  but  be  patient  and  gentle 
toward    the   fewes,   who   yet  deny  the  Lord  Jefus 


The  Bloudy  Tenent.  93 

38]  to  be  come,  and  juftifie  their  Fore-fathers  in  mur-  T^^  ^^^' 
thering  of  him  :   Toward  the  Tiirkes,  who  acknowl-So^]^^"^^^- 
edge  Chrijl2i  great  Prophet^  yet  affirme  [him]  lelle  than  fible  of 
Mahojnet.     Yea  to  all  the  feverall  forts  of  Antichrif-  ™^'^Jj 
tians,  who  fet  up  many  ^falje  Chriji  in  ftead  of  him.  other  fm- 
And  laftly  to  the  Pagans  and  wildeji  forts  of  the  fons^^rs  in 
of  men,  who  have  not  yet  heard  of  the  Father,  ^^^^  nefi'e  and 
the  Son.      And  to  all  thefe  forts,  Jewes,  Turkes,  Anti-  o^^o{\- 
chrijiians.  Pagans,  when  they  oppofe  the  light  pre-^'°"- 
fen  ted  to  them ;   In  fenfe  of  its  own  former  oppoli- 
tion,    and   that  God  peradventure   may  at    laft   give 
repentance :   I  adde,  fuch  a  Soule  will  not  onely  be 
patient,  but  earneftly  and  conftantly  pray  for  all  forts 
of  men,  that  out  of  them  Gods  eled:  may  be  called  to 
the  fellowfliip  of  Chriji  Jefus.     And  laftly,  not  only 
pray,  but  endeavour  (to  its  utmoft  abilitie)  their  par- 
ticipation of  the  fame  grace  and  ?nercy. 

That  great  Rock  upon  which  fo  many  gallant  Ships 
mifcarrie,  viz.  That  fuch  perfons,  falfe  Prophets, 
Hereticks,  Gfr.  were  to  be  put  to  death  in  Ifrael,  I 
fliall  (with  Gods  affiftancej  remove  :  as  alfo  that  fine 
filken  covering  of  the  Image,  viz.  that  fuch  perfons 
ought  to  be  put  to  death  or  banijhed,  to  prevent  the 
infeBing  and  /educing  of  others,  I  (hall  (with  Gods 
allillance)  in  the  following  difcourfe  pluck  off. 

Secondly,  I  obferve  from  the  Scriptures  he  quoteth  xhe  An- 
for  this  Toleration,  [Phil.  3.  &  Rom.  14.)  how  clofely,  fwerer  co- 
yet   I   hope  unadvifedly,   he   makes   the  Churches  ^^^q^^^I^^^ 
Chriji  at  Philippi  and  Rome,  all  one  with  the  Cities  in  Philip- 
Philippiind  Rome,  in  which  the  Churches  were,  and  toF  ^nd 
whom  onely  Paul  wrote.     As  if  what  thefe  ChurchSs  ^^-^^^  ^^^ 
in  Philippi  diudi  Ronie  muff   tolerate  amongft  them- Cities  Phi- 


94  T^he  Bloudy  Tenent. 

lippi  and  felves,  that  the  Cities  Philippi  and  Kome  muft  toler- 

°"^^'      ate  in  their  citizens:  and  what  thefe  Churches  muft 

not  tolerate,  that  thefe  Cities  Philippi  and  Ko?ne  muft 

not  tolerate  within  the  compafTe  of  the  City,  State 

and  Jurifdidtion. 

'Truth.  Upon  that  ground,  by  undeniable  confe- 

quence,  thefe  Cities  Philippi  and  Rome  were  bound 

not   to   tolerate   themfelves,   that   is,   the   Cities  and 

Citizens  of  Philippi  and  Ro?ne^  in   their  own   Civill 

life  and  being,  but  muft   kill   or   expell   themfelves 

from  their  own  Cities,  as  being   Idolatrous  worjhip- 

pers  of  other  gods  then  the  true  God  in  Jejus  Chriji. 

DifFer-  But  as  the  Lilie  is  amongft  the  Thames^  fo  is  Chriils 

ence  be-    j^Q^g  among  the  Daughters :   and  as  the  Apple-tree 

Church     among   the   Trees  of  the   Forrejl,   fo   is  her  Beloved 

and  the     among  the  Sons  :  fo  great  a  difference  is  there  between 

W  Irl  ... 

^"^   '     the  Church  in  a  Citie  or  Country,  and  the  Civill Jiate, 
City  or  Country  in  which  it  is. 

39]   No  leffe  then  (as  David  in  another  cafe,  Pfal. 

103.  as  far  as  the  Heavens  are  from   the  Earth)  are 

they  that   are   truly  Chriji s  (that  is,   anointed   truly 

with  the  Spirit  of  Chriji)  [different]  from  many  thou- 

fands  who  love  not  the  Lord  lejus  Chriji^  and  yet  are 

and  muft  be  permitted  in   the  World  or  Civill  State, 

although   they  have  no  right  to  enter  into  the  gates 

of  yerujalem  the  Church  of  God. 

The  And   this  is  the   more   carefully  to   bee   minded, 

^^"r-^ii  becaufe  when  ever  a  toleration  of  others  Religion  and 

State  con-  Conjcience  is  pleaded  for,  fuch  as  are  (I  hope  in  truth) 

fufedly       zealous  for  GW,  readily  produce  plenty  of  Scriptures 

made  all    ^j-jj-fgn  to  the  Church,  both  before  and  fmce  thrills 

one.  .  .  y 

comming,  all  commanding  and  prefling  the  putting 


The  Bloudy  Tenent.  95 

forth  of  the  tincleane,  the  cutting  off  the  objiinate,  the 
purging  out  the  Leaven^  rejecting  of  Heretickes.  As 
if  becaufe  briars^  thornes^  and  thijiles  may  not  be  in 
the  Garden  of  the  Churchy  therefore  they  muft  all  bee 
pluckt  up  out  of  the  Wilderrieffe :  whereas  he  that  is 
a  Briar,  that  is,  a  "Jew,  a  Turke,  a  Pagan,  an  Anti- 
chrijlian  to  day,  may  be  (when  the  Word  of  the  Lord 
runs  freely)  a  member  of  Jefus  Chrijl  to  morrow  cut 
out  of  the  wilde  Olive,  and  planted  into  the  true. 

Peace.  Thirdly,  from  this  toleration  of  perfons  but  Perfecu- 
holding  lejfer  errours,  I  obferve  the  immercifulnejfe  of  fo^g^^tgn 
fuch  doBrines  and  hearts,  as  if  they  had  forgotten  the  the  blef- 
Blejfcdneffe,  Bleffed  are   the   mercifull,   for   they  ^lall  ^^";J^"^|[^^ 
obtaine   mercy.  Math.  5.      He   that   is  lleightly  andtothe 
but  a  little  hurt,  (liall  h^  fuffered,  and  meanes  vouch- "i^'''^'f""» 
fafed  tor  his  cure :  But  the  deepe  wounded Jinners,  and     ^^  '  ^" 
leprous,   ulcerous,    and    thofe    of  bloudy   ijjiies    twelve 
yeares  together,  and  thofe  which  have  been  bowed 
down  38.  years  of  their  life,   they  muft  not  be  fuf- 
fered  untill  peradventure  God  may  give  them  repen- 
tance ;  but  either  it  is  not  lawfull  for  a  godly  Magif- 
trate  to  rule  and  governe  fuch  a  people  (as  fome  have 
faid)  or  elfe  if  they  be  under  govermnent,  and  reforme 
not  to  the  State  Religion  after   the  lirft   and  fecond 
admojiition,  the  Civill  Magijirate  is  bound  to  perfe- 
cute,  &c. 

Truth.  Such  perfons  have  need,  as  Paul  to  the 
Romanes,  Chap.  12.  i.  to  be  befought  by  the  mercy 
of  God  to  put  on  bowels  of  mercy  toward  fuch  as  have 
neither  wronged  them  in  body  or  goods,  and  there- 
fore juftly  fliould  not  be  puniflied  in  their  goods  or 
perfons. 


g6  The  Bloudy  Tenent. 

CHAP.  XVII. 

Peace.T  Shall  now  trouble  you  (deare  Truth)  but 
X  with  one  concluiion  more,  which  is  this  : 
viz.  That  if  a  man  hold  forth  errour  with  [40]  a 
boyjlerous  and  arrogant  fpirit,  to  the  difturbance  of 
the  civill  Peace,  he  ought  to  be  puniflied,  &c. 

Truth.  To  this  I  have  fpoken  too,  confeffing  that 
if  any  man  commit  ought  of  thofe  things  which  Paul 
was  accufed   of  [AB.  25.  11.)  he  ought   not  to  be 
fpared,  yea  he  ought  not,  as  Paul  faith,  in  fuch  cafes 
to  refufe  to  dye. 
What  per-      gut  if  the  flatter  be  of  another  nature,  a  fpirituall 
pu'iky'^of   ^'^^  divine  ?iature,   I   have   written  before  in    many 
breach  of  cafcs,   and   might   in   many  more,  that  the   Worfljip 
civil  peace  ^1^-^,]^   a   State   profelfeth   may  bee  contradiBed  and 
preached  againft,  and  yet  no  breach  of  Civill  Peace. 
And  if  a  breach  follow,  it  is  not  made  by  fuch  doc- 
trines, but  by  the  boyfterous  and  violent  oppofers  of 
them. 
The  moft       Such  perfons  onely  breake  the  Cities  or  Kingdomes 
peacea  ^le  pg^^^^   who  crv  out  for  prifon  and  fwords  againft  fuch 

wrongful-  r  '  •{      .     .         /     ^  r-/-      •       r^    /•    •  t^ 

ly  accufed  who  crolle  their  judgement  or  praaice  in  Religion,  r  or 
of  peace-  ^s  Jofcphs  miftris  accufed  Jofeph  of  uncle a?inej]e,  and 
rea  ing.  ^^^  ^^^  ^^^  civill  violcucc  againft  him,  when  'Jofeph 
was  chafte,  and  her  felfe  guilty  :  So  commonly  the 
meeke  and  peaceable  of  the  earth  are  traduced  as 
rebells,  faBious,  peace-breakers,  although  they  deale 
not  with  the  State  or  State-matters,  but  niatters  of 
divine  2.\\di  fpirituall  nature,  when  their  traducers  are 
the  onely  unpeaceable,  and  guilty  of  breach  of  Civill 
Peace. 


'The  Bloudy  Tenent.  97 

Peace.  We  are  now  come  to  the  fecond  part  of 
the  Anfwer,  which  is  a  particular  examination  of 
fuch  grounds  as  are  brought  again  ft  fuch  perfecution. 

The  fir  ft  fort  of  grounds  are  from  the  Scriptures. 

CHAP.  XVIII. 

FIrft,  Matth.  i  3.  30,  38.  becaufe  Chrijl  commandeth  ^^^  ^^^"} 
to  let  alone  the  Tares  to  grow  up  together  with^hat°is° 
the  Wheats  untill  the  Harveji.  meant  by 

Unto  which  he  anfwereth  :  That  Tares  are  not^^j^""* 
Bryars  and  T homes ^  but  partly  Hypocrites,  like  unto  command 
the  godly,  but  indeed  carnall  (as  the  Tares  are  like  to  o^  ^^e  L, 
Wheat,  but  are   not  Wheat,)  or  partly  fuch   corrupt  jg^"^!^ em 
doBrines  or  praBices  as  are  indeed  unfound,  but  yet  alone. 
fuch  as  come  very  near  the  truth  (as  Tares  do  to  the 
Wheat)  and  fo  neer  that  good  men  may  be  taken  with 
them,  and  fo  the  perfons  in  whom  they  grow  cannot 
bee  rooted  out,  but  good  Wheat  will  be  rooted  out 
with  them.      In  fuch  a  cafe  (faith  he)  Chriji  calleth 
for  peaceable  toleration,  and  not  for  penall  projecution, 
according  to  the  third  Conclufion. 

41 1    Truth.  T\\^  fuhjlance  of  this  Anfwer  I  conceive  The  An- 
to  be  firft  negative,  that  by  Tares  are  not  meant  per-  f^^aci'^ous 
fons  of  another  Religion  and   Worjhip,  that  is  (faith  expofition 
he)  they  are  not  Briars  and  Thornes.  that  Tares 

Secondly,  affir?native,  by  Tares  are  meant  either  Jfther 
perfons,  or  doBrine^,  or  practices  ;  perfons,  as  hypocrites,  Perfons, 
like  the  godly  :   doBrines  or  praBices  corrupt,  yet  like     p""^^ 
the  truth.  tices. 

For  anfwer  hereunto  I  confelTe  that  not  onely  thofe 
worthy  ivitnejjes  ( whofe  memories  are  fweet  with  all 
'3 


98  The  Bloudy  Tenent. 

that  feare  God)  Calvin^''  Beza,  &c.  but  of  later  times 
many  conjoyne  with  this  worthy  Anjwerer,  to  fatisfie 
themfelves  and  others  with  fuch  an  hiterpretation. 
The  An-        But  ^las,  how  darke  is  the  foule  left  that  delires  to 
barely  af-  walke  with  God  in  holy  feare  and  trembling,  when 
firming      in  fuch  a  waighty  and  mighty  point  as  this  is,  that 
a  moil       -j^  matters  of  confcience  concerneth  the  fpilling;  of  the 
terpreta-    bloud  of  thoufands,  and  the  Civill  Peace  of  the  World 
tion.         \y^  the  taking  up  Amies  to  fupprelTe  all  falfe  Religions  ! 
when  I  fay  no  evidence  or  demonJiratio?t  of  the  Spirit 
is  brought  to  prove  fuch  an  interpretatioji,  nor  Argu- 
ments from  the  place  it  felfe  or  the  Scriptures  of  truth 
to   confirme  it ;  but   a  bare   Affirmation   that   thefe 
Tares  muft  lignifie  perjhis,  or  doBrines  and  praBices. 
Sathans  I  will  uot  imagine  any  deceitfull  purpofe   in   the 

fubtJetie    Anfwerers  thoughts  in  the  propofall  of  thefe  three, 
opening  of /'^^^•*">  doBrincs,  or  praBices^  yet  dare  I  confidently 
Scripture,  avouch  that  the  Old  Serpefit  hath  deceived  their  pre- 
cious foules,  and  by  Tongue  and  Pen  would  deceive 

'  "  Quare   liic  meo  judicio  fimplex  eil  get    vits    femen,     per    fynecdochen    ad 

parabola  icopus.    Quamdiu  in  hoc  mun-  mundum   tranftulit,    quod    parti    tantum 

do   peregrinatur   Ecclefia,   bonis    et   fin-  magis  quadrabat.     Nunc    videndum    eft, 

ceris  in  ea  permixtos  fore  malos  et  hypo-  quid    per   triticum  intelligat,   et  quid  per 

critas,  ut  fe  patientia  arment  filii  Dei,  et  xizanta.       Non    potell    hie   de    doftrina 

inter   ofFendicula,  quibus  turbari  poffent,  exponi,     quafi    dixiflet,     ubi     feminatur 

retineant     infradtam     fidei     conftantiam.  Evangelium,  ftatim  corrumpi   et  adulter- 

Eft   autem    aptiflima    comparatio,  quum  ari  pravis  figmentis :   nunquam  enim  vet- 

Dominus   Ecclefiam   vocat  agrum   fuum,  uifl'et   Chriftus,    in    tali    corruptela   pur- 

quia  ejus  femen  funt  fideles.     Quanquam  ganda  ilrenue  fatagere.      Neque  enim  ut 

autem  Chriftus  postea  fubjicit,   mundum  in  hominum  moribus,  qus  corrigi  neque- 

efle   agrum  dubium  tamen  non  eft,  quin  unt  vitia,  tolerari  oportet,  ita  liceret  im- 

proprie  hoc  nomen  ad   Ecclefiam  aptare  pios  errores  ferre,  qui  fidei  puritatem  in- 

voluerit,  de  qua  exorfus  fuerat  iermonem.  ficiunt.   Deinde  nominatim  Chriftus  filios 

Sed  quoniam  paffim  aratrum  fuum  duftu-  maligni  zizania  efte  dicens  dubitationem 

rus  erat  per  omnes  mundi   plagas,  ut  fibi  tollit."     fohannis    Calvini    Commentarii, 

agros  excoleret  in   toto   mundo   ac  fpar-  ii,  14,  ed.  A.  Tholuck. 


The  Bloudy  Tenent.  99 

the  foules  of  others  by  fuch  a  method  of  dividing  the 
word  of  truth.  A  threefold  Cord,  and  fo  a  threefold 
Snare  is  ftrong,  and  too  like  it  is  that  one  of  the 
three,  either  Perfons^  DoBrines,  or  Pratlices  may 
catch  fome  feet. 

CHAP.  XIX. 

Peace/  |  ^He  place  then  being  of  fuch  great  impor- 
A  tance  as  concerning  the  truth  of  God,  the 
bloud  of  thoufands,  yea  the  bloud  of  Saints,  and  of  the 
Lord  Jejus  in  them,  I  (liall  requeft  your  more  dili- 
gent fearch  (by  the  Lords  holy  alliftance)  into  this 
Scripture.'  [Truth^^  I  ihall  make  it  evident,  that  by 
thefe  Tares  in  this  Parable  are  meant  perjons  in 
refpedt  of  their  Religion  and  way  of  Worjhip,  open  and 
vijible  profejfours,  as  bad  as  briars  and  thor?ies  ;  not 
onely  fufpe6ted  Foxes,  but  as  bad  as  thofe  greedy 
Wolves  which  P^z//fpeakes  of,  ABs  20.  who  with  per- 
verfe  and  evill  doBrines  labour  fpiritually  to  devoure 
the  jlocke,  and  to  draw  away  Difciples  after  them, 
whofe  mouthes  muft  be  ftopped,  and  yet  no  carnall 

'  This  parable,  to  which  fo  much  im-  were  not  to  be  rooted  out  of  the  world, 
portance  is  here  afcribed,  ten  chapters  Trench,  Notes  on  the  Parables,  p.  74  ; 
being  devoted  to  it,  has  for  ages  been  Neander,  Church  Hijiory,  ii  :  20c,  207. 
the  battle-ground  of  a  controverfy  to  Williams  however  turns  it  here  not  to 
which  this  between  Williams  and  Cot-  the  decifion  of  jthe  queflion  of  church- 
ton  is  allied.  The  Donatiils  who  were  difcipline,  but  againil  the  ufe  of  civil 
the  Separatifts  of  the  fourth  and  fifth  force  with  fuch.  He  was  flrift  and  ex- 
centuries,  held  with  Williams,  and  all  clufive  in  regard  to  toleration  even  of 
who  contend  for  the  entirely  fpiritual  fuch  as  obferved  "  popifli  Chrirtmas, 
and  regenerate  charadler  of  the  churches,  Eafter,  Whitfuntide,  and  other  fuperfti- 
that,  as  our  Lord  fays,  "  the  field  "  is  not  tious  popifh  fellivals,"  (p.  42,)  but  lib- 
the  Church  but  the  world,  and  that  eral  for  all  outfide  of  the  church  and  not 
it  is  no  reafon  for  receiving  or  allowing  voluntarily  under  its  difcipline. 
ungodly  men  in  the  church  becaufe  they 


loo  The  Bloudy  Tenent. 

/[2\  force  or  weapon  to  be  ufed  againft  them,  but  their 
mifchiefe  to  bee  refifted  with  thofe  mighty  weapons 
of  the  holy  Armoury  of  the  Lord  fejus,  wherein 
there  hangs  a  thoufand flnelds^  Cant.  4. 

That  the  Lord  lefus  intendeth  not  doBrines  or  prac- 
tices by  the  tares  in  this  Parable  is  cleare  :   for 

Firft,  the  Lord  lefus  exprefly  interpreteth  the  good 

feed  to  be  pe?fons,  and  thofe  the  children  of  the  King- 

do7ne ;  and   the  tares  alfo   to  lignifie  Men^  and  thofe 

the  children  of  the  Wicked  one ^  ver,  38. 

Tolera-  Secondly,  fuch  corrupt  doBrines  or  praBices  are  not 

non  in      |.Q  i^gg  tolorated  now  as  thofe  lewifi  obfervations  (the 

confid-      Lords  owne  Ordinances)  were  for  a  while  to  be  per- 

ered.         mitted,  Rom.  14.      Nor  fo  long  as  till  the  Angels  the 

Reapers  come  to  reape  the  Harveft  in  the  end  of  the 

world.     For  can  we  thinke  that  becaufe  the  tender 

Confciences  of  the  lewes  were  to  be  tendred  in  their 

differences  of  meats^  that  therefore  perfons  mufl:  now 

bee  tolerated  in  the  Church  (for  I  fpeake  not  of  the 

Civill  State)  and  that  to  the  worlds  end,  in  fuperfti- 

tious  forbearing  and  forbidding  oifejlj  in  Popiflo  Lents^ 

2indi  fuperfitious  Fridayes,  &c.  and  that  becaufe  they 

were   to   be   tendred   in   their  obfervation  of  lewijh 

Holidayes,  that  therefore  untill  the  Harvef  or  Worlds 

end^  perfons  muft  now  be  tolerated  (I   meane  in  the 

onewifli  Church)  in  the  obfervation  of  Popilh  Chrifmas^  Lafer, 

ceremo-     Whitfoutidc,  and  other  fuperftitious  Popifh  Fejiivals? 

nies  for  a       J  willingly  acknowledge,   that  if  the  members  of 

fome         ^  Church  of  Chrif  lliall  upon  fome  dehfion  of  Sathan 

grounds     kficelc  at  the  Lords  Supper^'  keep  ChriJimaSy  or  any 


'  The  objcftions  of  the  Puritans  to  this      Puritans,   i,   246,  247,  Am.  Ed.      They 
praftice  are  Hated  in  Ncal,  Hijiory  of  the     were,  in  brief,  that   the   Sacrament  was 


The  Bloudy  Tenent.  .  loi 

other  Popifh  obfervation,  great  tendernefle  ought  tof^^^ejew 
bee  ufed  in  winning  his  foule  from  the  errour  of  his  proves  not 
way :   and   yet   I   fee  not   that   perfons   fo    praftiling  toleration 
were  fit  to  be  received  into  the  Churches  of  Chrift°^77'^ 

1        •         1       T^    •   1  1  •      •        1      ^       Anti- 

now,  as  the  lewes  weake  in  the  Faith,  (that  is,  in  thcchriftian 
Liberties  oi  Chriji)  were  to  be  received,  Rotn.  14.  i.Ceremo- 
^And  leaft  of  all  (as  before)  that  the  toleration  or  per-  chriman*^ 
inijjion  of  fuch  ought  to  continue  till  Doonies  day^  or  Church, 
the  end  of  the  world,  as  this  Parable  ur^^eth  the  Tol-  although 
eration  ;   Let  them  alone  untill  the  Harveji.  State. 

CHAP.    XX. 


ares 


AGaine,  Hypocrites  were  not  intended  by  the  Lord^ 
lefus  in  this  famous  Parable.  proved  not 

Firit,  the  Originall  word  r^:r/W,  fi^nifyinir  all  thofe'°  ^^2"^^^ 

»  o  _  ;   -  '      D        y       0  hypocrites 

Weeds  which   fpring   up  with   the  Come,   as  Cockle,  Wtnce 
Darnell,  Tares,  &c.  feemes  to  imply  fuch  a  kinde  of  ^^^^^  jl"^ 
people   as  commonly  and  generally  are  knowne  tOo^  ^^^111 
bee  [43]  manifeftly  different  from,   and  oppofite  to  MlckUff 
the  true  worpippers  of  God,  here  called  the  children^^^^^^^^^ 
of  the  Kingdom  ;   as  thefe  weeds,  tares,  cockle,  dame II,  his  reigne 
&c.   are  commonly  and  prefently  knowne  by  every  ^^^'^^^  Lol- 
bujhandman  to  differ  from  the  wheat,  and  to  be  oppo-  ^^^^  ^^y) 
fite,  and  contrary,  and  hurtfull  unto  it.  fromZ^/M, 

not  fo   received   originally,  the  Apoftles  informed  againfl  in  the  High  Commiflion. 

not  kneeling  when  in  the  corporeal  pre-  Neal,  Puritans,  i,  317.   He  fays  "When 

fence  of  Chrill ;   that  the  pradlice  arofe  the    Bifhop   of    Lincoln    Diocefle   (Dr. 

from   the    notion   of  tranfubflantiation  ;  M(?a/?/,7/|g-«,?)  offered  me  liberty  upon  once 

that   it   is   of  "  very  late  antiquity,"  and  kneeling  at  the  Sacrament  with    him  the 

that  it  is   contrary  to   the   nature   of  the  next  Lord-day  after,  I   durll  not  accept 

Lord's  Supper.  his  offer  of  liberty  upon  once  kneeling." 

It  was  Cotton's  refufal   to  conform   to  Way  of  Congregational  Churches  Cleared, 

this   ceremony  which    led   to   his  being  p.  19. 


I02 


"The  Bloudy  Tenent. 


weeds 
known 
well 
enough, 
hence 
taken  for 
figne  of 
barrenefle 
Infelix 
LoHum  y 
Jleriles  dom 
inantur 
avena : ' 
others  con 
ceive  they 
were  fo 
called 
from  one 
Lollard,'^ 
&c.  but  all 
Papifts  ac- 
counted 


Now  whereas  it  is  pleaded  that  thefe  tares  are  Uke 
the  wheats  and  fo  Hke  that  this  conjhnilitude  or  Uke- 
nelTe  is  made  the  ground  of  this  interpretation^  \'\z. 
That  tares  muft  needs  lignifie  hypocrites^  or  doBrines, 
or  praBices,  who  are  Hke  Gods  children.  Truth,  &c. 

I  anfwer,  firft,  The  Parable  holds  forth  no  fuch 
thing,  that  the  likenelTe  of  the  tares  fhould  deceive 
the  fervants  to  caufe  them  to  fuppofe  for  a  time  that 
they  were  good  wheat,  but  that  as  foone  as  ever  the 
tares  appeared,  ver.  26.  the  fervants  came  to  the 
hoiijljoider  about  them,  ver.  27.  the  Scripture  holds 
forth  no  fuch  time  wherein  they  doubted  or  fufpedted 
what  they  were. 

Peace.  It  may  be  faid  they  did  not  appeare  to  be 
tares  untill  the  come  was  in  the  blade,  and  put  forth 
its  fruit. 


'  Virgil,  Georgics,  i,  154. 

2  "  The  derivation  of  the  name  from 
the  pretended  founder  of  a  feft,  Walter 
Lollhard,  who  is  faid  to  have  been  a 
German,  is  fabulous  ;  that  from  lolium, 
darnel  or  cockle-weed,  which  fligmatizes 
the  people  themfelves  or  their  doftrine 
as  tares  among  wheat,  is  alfo  erroneous 
and  unfounded.  The  only  corredl  deri- 
vation, and  the  one  of  late  univerfally 
accepted,  is  from  the  old  German  lollen 
or  lullen — to  fing  foftly,  which  lall  word 
is  rtill  common  in  Englilh,  mainly  in 
"lullabies,"  while  the  German  lallen  is 
allied  to  it.  The  rfame,  probably  fug- 
gefted  by  the  low,  fuppreffed  finging  and 
devotional  exercifes  in  conventicles,  was 
coined  to  defignate  a  dole,  religious 
communion  of  unchurchly  and  heretical 
tendencies;  in  this  fenfe  it  came  into 
ufe  in  popular  as  well  as  in   church  par- 


lance. Then  in  WiclifFe's  time,  a  Cif- 
tercian  monk,  Heinrich  Grumpe,  Maf- 
ter  of  Theology,  applied  it  to  WicklifFe's 
followers  in  fome  polemical  leftures 
which  he  gave  at  Oxford,  about  the  year 
1382.  And  in  the  years  1387-1389, 
the  name  was  already  ufed  in  official 
epilcopal  documents,  in  fuch  a  way, 
however,  that  it  is  plain  that  it  was  firil 
current  as  a  popular  expreflion,  and  was 
only  afterward  adopted  into  official 
fpeech  ;  and  here  it  received  an  imprefs 
in  which  the  primary,  undefined,  broad 
meaning  of  Low-German  origin  was 
entirely  loft,  and  the  exclufive  and  fpe- 
cific  Englifli  rffcrence  to  WiclifFe's  fol- 
lowers and  to  his  doftrine,  took  its 
place."  Herzog,  Rc/:l-encyclopadie  fur 
proteflnntifchc  theologie  und  kirche  ,•  Art. 
Lollarden,  viii,  458. 


The  Bloudy  Tenetit.  103 

Truth.  I  anfwer,  *The  one  appeared  as  foone  as^^^"^  ^^ 
the  other,  for  (o  the  word  clearly  carries  it,  that  ^^^cZ^^o^' 
feed  of  both  having  been  fowne,  when  the  w-^^^/ their  pro- 
appeared  and  put  forth  its  blade  and  fruit,  the  tares'^^^°'^-., 
alfo  were  as  early,  and  put  forth  themfelves  asandcoun- 
appeared  alfo.  terfeit 

Secondly,  there  is  fuch  a  dljjijnilitude  or  imlikeiiejle,  I app'e'are "s 
fay  fuch  a  dijjhnilitude ^  that  as  foone  as  tares  and  wheat  ^oon-a^xW^ 
are  fprung  up  to  blade  and  fruit,  every  hiijhand?nan  can  ^™'j^^",'? 
tell  which  is  wheats  and  which  are  tares  and  cockle^  &c. 

Peace.  It  may  be  faid  true  :  So  when  the  hypocrite 
is  manifefted,  then  all  may  know  him,  &c.  but  before 
hypocrites  be  manifefted  hy  fruits  they  are  unknowne. 

[Triith.]^  I  anfwer,  fearch  into  the  Parable,  and  aske 
when  was  it  that  th^fervafits  firil:  complained  of  the 
tares  to  the  hoiijholder,  but  when  they  appeared  or 
came  in  fight,  there  being  no  interim,  wherein  the 
fervants  could  not  tell  what  to  make  of  them,  but 
doubted  whether  they  were  wheat  or  tares,  as  the 
Anfwerer  implies. 

Secondly,  when  was  it  that  the  houjholder  gave 
charge  to  let  them  alone,  but  after  that  they  appeared,  Hypocrit- 
and  were  known  to  be  tares,  which  (hould  imply  by^*^^  " 
this  interpretation  of  the  Anfwerer,  that  when  men 
are  difcovered  and  knowne  to  be  Hypocrites,  yet  ftill 
fuch  a  generation  of  Hypocrites  in  the  Church  muft  be 
let  alone  and  tolerated  untill  the  harvef  or  end  of 
the  world,  which  is  contrary  to  all  order,  piety  and 
fafety  in  the  Church  of  the  Lord  J  ejus,  as  doubtlelfe 
the  Anfwerers  will  grant ;  [44]  fo  that  thefe  Tares 
being  notorioully  knowne  to  be  different  from  the^^e-pares 
Corne,  I  conclude  that  they  cannot  here  be  intended  cannot  fig- 


tians. 


I04  'T^he  Bloudy  Tenent. 


nifie  Hyp-  by  the  Lord  Jefus  to  lignifie  fecret  Hypocrites,  but 
ocntes.      more  open  and  apparent  Sinners. 

CHAP.  XXI. 

Two  forts  rx^He  fecond  reafon  why  thefe  tares  cannot  fignifie 
of  Hypo-  J_  Jjypocrites  in  the  Church.  I  take  from  the  Lord 
I.  In  the  y^fus  His  own  Interpretation  of  t.\\Q  field  (in  which 
Church  as  both  wheat  and  tares  are  fowne,  which  faith  he  is 
monM^s-'us^^^  W'orld,  out  of  which  God  choofeth  and  calleth 

and  thefe    His  Church. 

muft  be  tol      "XYiQ,  World  Ivcs  in  wickednefTe,  is  Hke  a  WildernefTe 

erated  un-  .  "^  *-^  .  " 

till  difcov-  or  a  '5'd'^  of  wUdc  Beajis  innumerable,yor7//<r^/orj-,  ^o'u- 

ered,  and  ^/,9z<;j-^  Idolaters,  &c.  with  whom  GiJ^^'j-  people  may  law- 

2°  Hypo-'  f'^lly  converfe  and  cohabit  in  Cities,  Townes,  &c.  elfe 

crites  in    muft  they  not  hve  in   the  World,  but  goe  out  of  it, 

^^^.'^^'■''^  In  which  world  as  foone  as  ever  the  Lord  'J ejus  had 

falfe  Chrif  ^owne  the  good  feed,  the  children  of  the  Kingdome,  true 

tians,  iWk  Chrijiianity,  or  the  true  Church;  the  Efie?fiy  Sathan 

&  thefe  tSP^^^^^^^y  in  the  ;z/^/6/  oi  fecurity,  Ignorance  and  Errour 

Lord  lefus  (whileft  men  flept)  fowed  alfo  thefe  tares  which  are 

wil  have    AntichrijUans  OX  falfe  ChriJUans.    T\\di^  f  range  Pro- 

unto  Ha^r-fijf^^^^  ^^  ^^^   Name   of  Jefus,    the  Minijters  and 

veft.         Prophets  of  Go^,'  beholding  they  are  ready  to  runne 

to  Heaven  to  fetch  fiery  judgements  from   thence  to 

confume  thefe  flrange  Chrifiians,  and  to  pluck  them 

by  the  roots  out  of  the  world  :    But  the  Son  of  Man, 

the  7neek  Lamb  of  God  (for  the  LleB  fake  which  muft 

be  gathered  out  of  few  and   Gentile,  Pagan,  A?2ti- 

chifian)    commands   a   permiffion   of    them   in    the 

World,  untill  the  time  of  the  end  of  the  World,  when 

■  Let  the  comma  follow  "  beholding,"  and  dele  the  comma  after  "Jefus." 


The  Bloudy  Tenent.  105 

the  Goats  and   Sheep,  the  Tares  and  Wheat  fliall  be  The  Field 
eternally  leparated  each  from  other.  generally. 

Peace.   You  know  fome  excellent   Worthies  (dead  but  ialiely 
and  living)  have  laboured  to  turne  this  Field  oi  the '"''^''P''^' 
World  into  the  Garden  of  the  Church.  Church. 

Truth.   But  who  can  imagine  that  the  WiJdo??ie  of 
the  Father,  the  Lord  'J ejus  Chriji,  would  fo  open  this 
Parable  (as  He  profelTedly  doth)  as  that  it  fliould  be  The  Lord 
clofe  Ihut  up,  and  that   one  dijjiculty  or   locke  fliould^efus  the 
be   opened  by  a   greater  and   harder,   in   calling  the^[^JJ.^J^^" 
World  the  Church  ?  contrary  alfo  to  the  way  of  the  Parables, 
Light  and  Love  that  is  in  Jefus,  when  he  would  pur-^"^  ^^^ 
pofely  teach  and  inltrud:  His  fcholars  [;  alfo  ]  contrary  pgynjer 
to  the  nature  ot  Parables  2.ndjimilitudes.  of  them. 

And  laftly,  to  the  nature  of  the  Church  or  Garden 
of  Chrijt. 

CHAP.  XXIL 

IN  the  former  Parable  the  Lord  Jefus  compared ^]^^ ^^^P^ 
the  Kingdome  of  Heaven  to  the  fowing   of  Seed.\^^^\^^ 
The  true  Mejjengers  of  Chriji  are  the  [45]    iSow^rj-,  Foureforts 
who  caft  the  Seed  of  the  Word  of  the  Kino- dome  upon  °^  gjo^^^ 

o^  1  or  iiearers 

^ouro:  forts  ot  ground,  which  ionxt  forts  oi  ground  ox  oi  the 
hearts  of  men,  cannot  be  fuppofed  to  be  of  the  Church,  word  in 
nor  will  it  ever  be  proved  that  the  Church  confifteth^j^^^^^^'^ 
of  any  more  forts  or  natures  of  ground  properly,  but  one  prop- 
07ie,  to  wit,  the  hofief  and  ^0(?^  ground,  and  the  proper  ^'l'^ '"^^^ 
worke  of  the  Church  concernes  the  flourifhing  and  the  reft' 
profperity  of  this  fort  of  ground,  and  not  the  other  ieldome 
unconverted  three   forts,   who   it   may  be  feldome  or'^"'^^  °l 

'  y  ,  accident- 

never  come  neare  the  Church  unlelfe  they  be  forced  allyto hear 
H 


io6  T^he  Bloudy  Tenent. 

the  word  by  t^g  Civtll  fword^  which  the  patterne  or  '^x^  fowers 
Church  never  ufed,  and  being  forced  they  are  put  into  a  way 
which  of  Religion  by  fuch  a  courfe,  if  not  fo,  they  are  forced 
^°^.^        to  Uve  without  a  Religion,  for   one  of  the  two  muft 

ought   to  /T-     -1       r   11  T    /I      11  r  i 

be  fitted    neceilarily  loUow,  as  1  Ihall  prove  afterward. 
for  the  In  \\\Q  field  of  the  World  then  are  all  \\\o{&  forts  of 

o7the^  S^(^^^dy  k^Z^  '^^y  hearers^  fiony  and  thorny  ground 
Church  or  hearers,  as  well  as  the  honefi  and  good  ground;  and 
flocke :  J  fuppofe  it  will  uot  uow  be  faid  by  the  Anfwerer, 
for  con-  that  thofe  three  forts  of  bad  grounds  were  hypocrites 
verfion  is  or  tares  in  the  Church. 

oit^oHhe       Now  after  the  Lord  Jefus  had  propounded  that 

Church,    great  leading  Parable  of  the  Sower  and  the  Seed,   He 

is  pleafed  to  propound  this  Parable  of  the  Tares,  with 

admirable  coherence  and  fweet  confolation  to  the  honeft 

and  good  ground,  who  with  glad  and  honeft  hearts 

having  received  the  word  of  the  Kingdome,  may  yet 

feem  to  be  difcouraged  and   troubled  with  fo   many 

i:\it  {co^^Antichrifiians  and  falfe  Profiejfours  ot  the  Name  of 

p^^^j^.       Chri/l.      The   Lord  J  ejus   therefore   gives   direBion 

of  the       concerning  thefe   tares,    that   unto   the   end   of  the 

Tares.       World  fucceffively  in  all  the  forts  and  generations  of 

them   they  mull  be  (not  approved  or  countenanced, 

but)  let  alone  or  permitted  in  the  World. 

The  Lord      Secondly,  he  gives  to  His  owne  good  feed  this  con- 

lefus  in     folation,  that  thofe  heavenly  Reapers  the  Angells  in 

bfrofYhe  ^^^  harvefi  or  end  of  the  World,  will   take  an  order 

Tares       and  courfe  with  them,  to  wit,  they  fliall  binde  them 

gives  di-    jj^fQ  l)undles,  and  caft  them  into  the  everlafiing  burn- 

and  confo-^^^<g'-^>  ^"ti   to  make   the   cup  of  their  cofij'olation  run 

lation  to    over  :    He  addes  verf  4.  Then,  then  at  that  time  £hall 

His  fer-    ^j^g  Rivhteous  Ihine  as  the  Sun  in  the  King-doftie  of 

vants.  1      •       ^      / 

their  Father. 


The  Bloudy  Tenent.  107 

Thefe  tares  then  neither  being  erronious  doBrines^^^^^^^^^ 
nor  corrupt pra^i/es,  nor  hypocrites  in  the  true  Church'^^^^^^^x 
intended  by  the  Lord  Jefus  in   this  Parable  ;   I  fliall  to  fignifie 
in  the  third   place  (by  the  helpe  of  the  fame   Lord  ^""''^"^" 
Jefus)  evidently  prove  that  thefe  tares  can  be  no  other 
fort  of  finners,  but  falfe  worjlnppers^  Idolaters^  and  in 
particular  properly,  Antic hr ijli an s. 

46J  CHAP.  XXIIL 

FIrft  then,  thefe  Tares  are  fuch  finners  as  are  oppo-  Math.  8. 
fite  and  contrary  to  the  children  of  the  Kingdo?ne^^- 
vifibly  fo  declared  and   manifeft,  ver.  38.      Now   the  .^^    '  ^''. 
Kingdome  of  Gd?^below,  is  the  vifible  Church  of  Chrifl:  Gods  king 
Jefus,  according  to   Matth.  8.    12.   The  children  of  gg'^jh  dTe 
the  Kingdome  which   are   threatned   to   be   cafi:  out,  vifible 
feeme  to  be  the  Jewes^  which  were  then  the  onely  Church. 
vijible  Church  in  Covenant  with  the  Lord,  when  all 
other  Nations  followed  other  gods  and  worfiips.  And 
more  plaine  is  that  fearefull  threatnifig,  Matth.  21. 
43.  The  Kingdo?ne  of  God  (liall   be  taken  from  you, 
and  given  to  a  Nation  that  will  bring  forth  the  fruits 
thereof. 

Such  then  are  the  good  feed,  good  wheat,  children  of 
the  Kingdome,  as  are  the  difciples,  members  and  fub- 
jeSls  of  the  Lord  Jefus  Chriji  his  Church  &  King- 
dom :  and  therefore  confequently  fuch  are  the  tares, 
as  are  oppofite  to  thefe,  Idolaters,  Will-worfiippers, 
not  truly  but  fafly  fubmitting  to  Jefus :  and  in  efpe- 
ciall,  the  children  of  the  wicked  ont,  vifibly  fo  appear- 
ing. Which  wicked  one  I  take  not  to  be  the  Devill;  ferencebe- 
for  the  Lord  Jefus  feemes  to  make  them   difi:ind: :  tween  the 


io8  The  Bloudy  Tenent. 

Wheat  &  He  that  fowes  the  good  feed  (faith  he)  is  the  Son  of 
as  alfo^^b^g' ;;;^«,  th^  field  is  the  Worlds  the  good  feed  are  the 
tween  Children  of  the  Kingdome,  but  the  Tares  are  the  child- 
^J^^^'^       ,ren  of  the  wicked,   or  wickednelfe,   the  enemy  that 

Tares  and  .  -       i         t-.       •// 

all  other,  lowed  them,  IS  the  DevilL 

The  Original!  here,  ti7  Tzovrjpu  ^  agrees  with  that, 
Luk.  II.  4.  Dehver  us,  o.-kq i  'Kovr^i>u ^  from  evill  or 
wickednejje ;  oppolite  to  the  children  of  the  Kingdotne 
and  the  righteoujnejfe  thereof. 

CHAP.  XXIV. 

Peace.'TT  is  true,  that  all  drunkards,  thieves,  uncleane 
X  perfons,  &c.  are  oppolite  to  Gods  children. 
Truth.  Anfw.  Their  oppolition  here  againft  the 
children  of  the  Kingdome,  is  fuch  an  oppolition  as  pro- 
perly fights  againft  the  Religious  jlate  or  Worlliip  of 
the  Lord  'J ejus  Chriji. 

Secondly,  it  is  manifeft,  that  the  Lord  Jefus  in  this 

parable  intends  no  other  fort  of  finners,  unto  whom 

he  faith.   Let  them   alone,   in  Church  or  State ;  for 

then   he   fliould  contradict   other   holy   and   blelfed 

ordinances  for  the  punifliment  of  offenders  both  in 

Chrijiian  and  Civill  State. 

Civill  Firft,  in  Civill  Jlate,   from   the  beginning  of  the 

deTom'  World>  God  hath  [47]  armed  Fathers,  Majlers,  Mag- 

the  hz-gwi-ijirates,  to  punifh   evill  doers,  that  is,  fuch  of  whofe 

ningof  the  actions  Fathers,  Majlers,   Magijlrates  are   to  judge, 

and  accordingly  to  punifli  fuch  linners  as  tranfgrelfe 

Offenders  againft  the  good  and  peace  of  their  Civill  ftate,  Faf?i- 

CivHl     ^  Hies,  Townes,  Cities,  Kingdemes :  their  States,  Govern- 

lawes  not  ments,  Governours,  Lawes,  Punijhments  and  Weapons 


'The  Bloudy  Tenent.  109 

being  all  of  a  Civill  nature  \  and  therefore  neither  ^°b^  P^^- 
difobedience  to  parents  or  fnagijirates^  nor  murther  nor  fo^ie^rated. 
quarrelling,  uncleannejje  nor  lacivioufnejfe,  Jiealing  nor 
extortion,  neither  ought  of  that  kinde  ought  to  be  let 
alone,  either  in  lelfer  or  gvQ2.t&v  families,  townes,  cities, 
kingdomes,  Rom.  13.  but  feafonably  to  be  fuppreft,  as 
may  beft  conduce  to  the  publike  J afetie. 

Againe  fecondly,  in   the  Kingdoine  of  Chrijl  lejiis, 'Nor  of- 
whofe  kingdome,  ojficers,  lawes,  punijhmeyits,  weapons,,    ^f^^ 
are  fpirituall  and  of  a  Soule-nature,  he  will  not  have  church  of 
Antichrijlian  idolaters,  extortioners,  covetous,  &c.  to  be  Chrift 
let  alone,  but  the  uncleane  and  lepers  to  be  thruft  forth,  Juffrej^ 
the  old  leaven  purged  out,  the  objlinate  in  linne  fpirit- 
ually  y/o«^^  to  death,  and  put  away  from  Ifrael ;   and 
this  by  many  degrees  of  gentle  admonition  in  private 
and  publique,  as  the  cale  requires. 

Therefore  if  neither  offenders  againft  the  civill 
Lawes,  State  and  peace  ought  to  be  let  alone ;  nor 
the  Spirituall  ejlate,  the  Church  of  lejus  Chriji  ought 
to  beare  with  them  that  are  evill.  Revel.  2.  I  con- 
clude, that  thefe  are  finners  of  another  nature.  Idola- 
ters, Falje-worfhippers,  Antichrijiians,  who  without 
difcouragement  to  true  Chriftians  muft  be  let  alone 
and  permitted  in  the  world  to  grow  and  fill  up  the 
meafure  of  their  finnes,  after  the  linage  of  him  that 
hath  fowen  them,  untill  the  great  Harveft  fhall  make 
the  difference. 

CHAP.  XXV. 

THirdly,  in  that  the  officers  unto  whom  thefe  Tares 
are  referred,  are  the  Angels  the  heavenly  Reapers 
at  the  laft  day,  it  is  cleare  as  the  light,  that  (as  before) 


no  T^he  Bloudy  Tenent. 

The  great  |-}^efe  'J'ares  cannot  fignlfie  Hypocrites  in  the  Churchy 
are  111"  who  whcn  they  are  difcovered  and  feen  to  be  Tares 
Angels,  oppolite  to  the  good  fruit  of  the  good  feed,  are  not 
to  be  let  alone  to  the  Angels  at  Harveft  or  end  of  the 
world,  but  purged  out  by  the  Governors  of  the  Churchy 
and  the  whole  Church  of  Chriji.  Againe,  they  can- 
not be  offenders  againfl  the  civill Jiate  and  Common 
welfare,  whofe  dealing  with  is  not  fufpended  unto 
the  comming  of  the  Angels,  but  [is  committed]  unto 
Men,  [48]  who  (although  they  know  not  the  Lord 
yefus  Chriji,  yet)  are  lawfull  Governours  and  Rulers 
in  Civill  things. 

Accordingly  in  the  4.  and   laft  place,  in   that   the 

plucking  up  of  thefe  tares  out  of  this  Jield  muft  bee 

let  alone  unto  the  very  harveji  or  end  of  the  world, 

it  is  apparent  from  thence,  that  (as  before)  they  could 

not  lignifie  hypocrites  in  the  Church,  who  when  they 

are  difcovered  to  be  fo,  (as  thefe  tares  were  difcovered 

to  be  tares)  are  not  to  be  fuffered  (after  the  firft  and 

fecond   Admonition)  but   to  be  rejected,   and   every 

Brother  that  walketh  diforderly  to  be  withdrawen  or 

feparated  from  :   So  likewife  no  offendour  againft  the 

Civill  Jiate,  by  robbery,  murther,  adultery,  oppreJJion,J^edi- 

tion,  mutinie,  is  for  ever  to   be   connived  at,  and  to 

enjoy  a  perpetuall  toleration  unto  the  Worlds  end,  as 

thefe  tares  mujft. 

TheTares      Mofcs  for  a  while  held  his  peace  againft  the  fedi- 

rated  the^' ^^^^  of  Korah,  Dathan,  and   Abiram.      David  for  a 

longeil  of  feafon  tolerated  Shimei,  jfoab,  Adonijah ;   but  till  the 

any  fin-     JJarvcJi  OY  end  of  the  World,  the  Lord  never  intended 

that  any  but  thefe y/'/W/w^// and  myjiicall  Tares  fhould 

be  fo  permitted. 


The  Bloudy  Tenent.  1 1 1 

CHAP.  XXVI. 

NOw  if  any  imagine  that  the  time  or  date  is  long,  ^^^  ^^"- 
that  in  the  meane  lealbn  they  may  doe  a  'Z£^o^/^/feaion'by 
of  inijchiefe  before  the  Worlds  end,  as    by  infed:ion,  thefe  tares 
&c.  '^'^y''^- 

Truth.    rirlr,    1    anlwer,    that   as   the   ctvill  State  h\e  expe- 
keepes  it  felfe  with  a  civi//  Guard,  in  cafe  thefe  Tares  ^'^^^^^ 
fball  attempt  ought  againft  the  peace  and  welfare  of  ^j  this'^°^' 
it,  let  fuch  civill  offences  be  punifhed,  and  yet  as  Tares  tm^  of 
oppofite  to  Chrijis  Ki?igdo??ie,  let  their   JVorJljip  andp^^'" 
Confciences  be  tolerated.  andlamen- 

Secondly,  the  Church  or  fpirituall  State,  C/Zy,  orfably  true 
Kingdofne\\2Lih.  lawes,  and  orders,  and  armories,  (where-  [["J  ^^^^ 
on  there  hang  a  thoufand  Bucklers,  Cant.  4.)  Weapons  oUom^ 
and  Ammunition,  able  to   break   down    the   ftrongeft  ^""'^^'^'^ 
Holds,  I  Cor.  10.  and  fo  to  defend  it  felfe  againft  the  of  the 
very  Gates  of  Earth  or  Hell.  Englifli. 

Thirdly,  the  Lord  himfelf  knows  who  are  his,  & 
his  foundation  remaineth  fure,  his  EleB  or  chofen 
cannot  peri(h  nor  be  finally  deceived. 

Laftly,  the  Lord  lejus  here  in  this  Parable  layes 
downe  two  Reafons,  able  to  content  and  fatislie  our 
hearts,  to  beare  patiently  this  their  contradiBion  and 
Antichrijiianity,  and  to  permit  or  let  them  alone. 

Firft,  let  the  good  Wheat  bee  pluckt  up  and  rooted 
up  alfo  out  of  this  Field  oi  the  IF  or  Id,  [:]  if  fuch  co?n- 
bujiions  2.ndpgh tings  were,  as  to  pluck  up  all  the  falfe 
profelfours  of  the  name  of  Chriji,  the  good  wheat  alfo 
49]  would  enjoy  little  peace,  but  be  in  danger  to  bee 
pluckt  up  and  torne  out  of  this  world  by  fuch  bloody 
Jiormes  and  tempejis. 


112  T^he  Bloudy  Tenent. 

And  therefore  as  Gods  people  are  commanded,  ler. 
29.  to  pray  for  the  peace  c^i  materiall  Babell^  wherein 
they  were  captivated,  and  i  Tim.  2.  to  pray  for  all 
men,  and  fpecially  Kings  and  Governors,  that  in  the 
peace  of  the  civill State  they  may  have  peace.[:]  So 
contrary  to  the  opinion  and  practice  of  moft  (drunke 
with  the  Cup  of  the  Whores  fornication)  yea,  and  of 
Gods  owne  people  f aft  alleepe  in  Antic hrijiiaji  Dalilahs 
laps,  obedience  to  the  command  of  Chriji  to  let  the 
tares  alone,  will  prove  the  onely  meanes  to  preferve 
their  Civill  Peace,  and  that  without  obedience  to  this 
command  of  Chrift,  it  is  impofTible  (without  great 
tranfgreffion  againft  the  Lord  in.  carnall  policy,  which 
will  not  long  hold  out)  to  preferve  the  civill  peace. 
Befide,  Gods  people  the  good  Wheat  are  generally 
pluckt  up  and  perfecuted,  as  well  as  the  vileft  idola- 
ters, whether  Jewes  or  Antichriftians,  which  the 
Lord  Jefus  feemes  in  this  Parable  to  foretell. 
The  great  ^fhe  fecond  Rcafon  noted  in  the  Parable  which 
full^Har'-  ^^y  ^^tisfie  any  man  from  wondring  at  the  patience 
veil.  of  God,  is  this :  when  the  world  is  ripe  in  linne,  in 
the  iinnes  of  Antichrijtianifme  (as  the  Lord  fpake  of 
the  Iinnes  of  the  Amorites,  Gen.  12.)  then  thofe  holy 
and  mighty  Officers  and  Executioners,  the  Angels, 
with  their  fliarpe  and  cutting  Jickles  of  eternall  ven- 
geance, lliall  downe  with  them,  and  bundle  them  up 
for  the  everlajiing  burnings. 

Then  fhall  that  Man  of  Sin,  2.  Thejf.  2.  be  con- 
fumed  by  the  breath  of  the  mouth  of  the  Lord  lefus, 
and  all  that  worjljip  the  Beaji  and  his  picture,  and 
receive  his  mark  into  their  forehead  or  their  hands, 
fhall  drink  of  the  Wine  of  the  wrath  of  God  which 


'The  Bloudy  Tenent.  113 

is  poured  out  without  mixture  into  the  Cup  of  his 
indignation^  and  he  lliall  be  tormented  with  jire  and 
brimjione  in  the  prefence  of  the  holy  Angels^  and  in 
the  prefence  of  the  Latnbe,  and  the  fmoake  of  their 
torment  (liall  afcend  up  for  ever  and  ever,  Kev.  14. 
10.  1 1. 

CHAP.  XXVII. 

Peace^^^^Ow  have  beene  larger  in  vindicating  this 
X  Scripture  from  the  violence  offered  unto 
it,  becaufe  as  I  faid  before,  it  is  of  fuch  great  confe- 
quence,  as  alfo  becaufe  fo  many  excellent  hands  have 
not  rightly  divided  it,  to  the  great  mifguiding  of  many 
precious  feet ^  which  [50]  otherwife  might  have  beene 
turned  into  the  paths  of  more  peaceable?iej]e  in  the}n- 
fehes  and  towards  others. 

Truth.   I  {hall  be  briefer  in  the  Scriptures  follow-  ^j^  J  ^  ^^ 
ing.      Peace.   Yet  before  you  depart  from  this,  I  muft  Chriil 
crave  your  patience  to  fatishe  one  ObjeBion^  and  thatJ^^"^'  ^^ 
is ;  Thefe  fervants  to  whom   the  Houfholder  anfwer-  Tares, 
eth,   feem   to   be   the  Minijiers  or  Meffengers  of  the  was  not 
Go/pel,   not   the  Magijirates  of  the   civiii  State,   and  ^°'';" 
therfore  this  charge  of  the  Lord  Jefus  is  not  given  totrates, 
Magijirates  to  let  ^Xon^falfe  worjhippers  and  idolaters.  Minivers 

Againe,    being  fpoken   by  the  Lord  lejus  to  hiSyju  l^^l] 
Mejle?igers,   it   feemes   to   concern  Hypocrites  in   the  but  to 
Church,  as  before  was  fpoken,  and  not  falfe  worjhip-  ^'"'^^'^'■^ 
pers  in  the  State  or  World.  Gofpel. 

Truth.   I  anfwer,  firft,  I  beleeve  I  have  fufficiently  The  civill 
and  abundantly  proved,  that  thefe  tares  are  not  offend-  ^^^^^-^  ^^^^_ 
ers  in  the  civill  State.     Nor  fecondly,  Hypocrites  in  ticulariy 
15 


to 


114  ^^^  Bloudy  Tenent. 

fpoken  to  the   Chuvch,   when   once  difcovered   fo  to  bee,  and 
and  Maf-^  ^^^^  therefore  the  Lord  lefus  intends  a  grolTer  kinde 
ters  in  the  of  Hypocrttes,  profcffing   the   name  of  Churches  and 
New  Tef-  chrijUdfis  in  the  field  of  the  World  or  Commonwealth. 
and  why.       Secondly,  I  acknowledge  this  command  [Let  them 
Eph.  5.  6.  alone]  was  exprelly  fpoken  to  the  Mejfengers  or  Min- 
&c  *  ^'  ^' ''■ft^i^^   of  the    Gofpely  who   have  no   civill  power  or 
authority  in  their  hand,  and  therefore  not  to  the  civill 
Magijlrate^  King,  or  Governour,  to  whom  it  pleafed 
not  the  Lord  lefus  by  himfelfe  or  by  his  Apojlles  to 
give  particular   Rules  or  direBions  concerning  their 
behaviour  and  carriage  in   Civill  Magijlracy,  as  they 
have  done  exprelly  concerning  the  duty  oi  fathers, 
mothers,  children,  mafers,  fervants,  yea  and  of  SubjeBs 
towards  Magif  rates,  Ephef  5.  <£f  6.  Colof  3.  (if  4.  G?^. 
A  twofold      I  conceive  not  the  reafon  of  this   to  be  (as  fome 
^}^l^-y    .  weakly  have  done)  becaufe  the  Lord  Jefus  would  not 
ty  the      have  -uny  followers  of  his  to   hold  the  place  of  civill 
perfecuted  Magijlracy,  but  rather  that  he  forefaw,  and  the  Holy 
R^oman^''  *S/)/WV  in  the  Apojlles  forefaw   how  few  Magijlrate^, 
Emperors,  either   in   the  firft  perfecuted,  or  apoftated   Ifate   of 
and  the     Chriftianity  would  imbrace  his  yoake  :   in  the  perfe- 
ever  fince  cutcd  ftate,  Magiftrates  hated  the  very  name  of  Chrift 
or  Christianity :    In  the  ftate  apoftate  fome  few  Mag- 
iftrates (in   their  perfons  holy  and  precious,   yet)  as 
concerning  their  places,  as  they  have  profelfed  to  have 
beene   Governours   or   Heads   of  the   Church,   have 
beene  fo  many  falfe  Heads,  and  have  conftituted  fo 
many  falfe  vifible  Chrifts. 

Thirdly,  I  conceive  this  charge  of  the  Lord  Jefus 
to  his  MeJ/engers  the  Preachers  and  Proclaimers  of  his 
minde,  is  a  fufficient   declaration  [51]  of  the   minde 


The  Bloudy  Tenent.  1 1 5 

of  the  Lord  lefus,  if  any  civill  Magijirate  fhould  make 
queftion  what  were  his  duty  concerning  fpirituall 
things. 

The  Apoftlcs,  and  in  them  all  that  fucceed  them  thrills 

1      •  ^11  11  ^        cT-  1         Meffcn- 

being  commanded  not  to  pluck  up  the  lares,  but  gj.s  re- 
let them  alone,  received  from  the  Lord  I ef us  a  three- ceive  a 
fold  charge.  '^J''^''^^ 

n  1  1  111  charge  in 

Firft,  to  let  them  alone,  and  not  to  plucke  them  that  pro- 
up    by   prayer   to    God  for    their    prefent    temporallhibition 
dejiruaion.  ^  ^  Let  them 

Jeremie  had  a  Commiffion  to  plant  and  build,  to  alone. 
pjuck  up  and  deftroy  Kingdomes,   ler.  i.   10.  there- 
fore hee  is  commanded  not   to   pray  for  that  people 
whom  God  had  a  purpofe  to  pluck  up,  Jer.  14.  11. 
and  he  plucks  up  the  whole  Nation  by  prayer.  La- 
ment. 3.  66.     Thus  Elijah  brought  fire  from  heaven 
to  confume  the  Captaines  and  the  JiJ ties,  2  King  i. 
and  the  Apojlles  deiired  alfo  fo  to  praitife  againft  the 
Samaritanes,   Luc.  9.  54.  but  were  reproved  by  the 
Lord  "J ejus.     For  contrarily,  the  Saints  and  Servants  Gods  peo- 
and  Churches  of  Chriji  are  to  pray  for  all  juen,  efpe-  P'^  "°^  ^° 
cially  for  all  Magijlrates  (of  what  fort   or   Religions  i\^q  ^^q. 
foever)  and  to  feeke  the  peace  of  the  City  (what  ever  lent  ruine 
City  it  be)  becaufe  in  the  peace  of  the  place  of  Gods  j^^^^i^J^^ 
people  have  peace  alfo,  yer.  29.  7.  2.  Tim.  2.  &c.      ofidola- 

Secondly,  Gods  MeJJhigers  are  herein   commanded  ^J^''^^'  ^^- 
not  to  prophefie  or  denounce  a  prefent  deJiruBion  or^j^eirper. 
extirpation  of  all  falfe  profejjours  of  the  name  oi  Chriji,  lecutors, 
which  are  whole  Townes,  Cities,  and  Kin^dotJies  full.l"^.  "'^ 

I  -7  •         y      r    c  theirpeace 

Jeremy  did  thus  pluck  up  Kingdomes  m  thofe  fear- and  falva- 
full    Prophecies    hee    poured    forth    againft  all   the 
Nations  of  the  World,  throughout  his  Chap.  24.  25 


tion. 


1 1 6  T^he  Bloudy  Tenent. 

26.  &c.  as  did  alfo  the  other  Prophets  in  a  meafure, 
though  none  comparably  to  leremy  and  Ezekiel. 
The  word  Such  denunciations  of  prefent  temporall  judgements 
rightly  de-^^^  not  the  Mejfengers  of  the  Lord  lefus  to  poure 
nounced  forth.  Tis  true,  many  fore  and  fearfull  plagues  are 
plucks  up  poured  forth  upon  the  Ro?nane  Emperours  2.nd  Rotnane 

kingdoms.  \^  •        1         rf        7      •  1      • 

ropes  in  the  Revelation,  yet  not  to  their  utter  extir- 
pation or  plucking  up  untill  the  Harvejl. 
Gods  Min  Thirdly,  I  conceive  Gods  Mejfengers  are  charged 
iilers  are  to  let  them  alone  and  not  pluck  them  up,  by  exciting 
provoke  ^^^  ftirring  up  Civill  Magiftrates,  Kings,  Emperours, 
Magif-  Governours,  Parliaments,  or  Generall  Courts  or 
trates  to    Affemblies,  to  punifli  and  perfecute  all  fuch  perfons 

ocrlccutc  ^-^^ 

Antichrif-out  of  their  Dominions  and  Territories,  as  worship 

tians.  not  the  true  God  according  to  the  revealed  will  of 
God  in  Chrijl  lefus.  Tis  true,  Elijah  thus  ftirred  up 
Ahab  to  kill  all  the  Priefts  and  Prophets  of  Baal,  but 
that  was  in  \\\2X  figurative  ftate  of  the  Land  of  Canaan 
(as  I  have  already  and  lliall  further  [52]  manifeft) 
not  to  be  matcht  or  paralleld  by  any  other  State,  but 
the  fpirituall  State  or  Church  of  Chrifi:  in  all  the 
world,  putting  the  falfe  Prophets  and  Idolaters  fpirit- 
ually  to  death  by  the  two-edged  fword  and  power 

I  C^or^c^^^  ^^  Lord  lefus,  as  that  Church  of  Ifrael  did  cor- 
porally. 

Company-      And  therefore  faith   Paul  exprefly,  i.  Cor.  5.  10. 

ing  with    ^g  muft  eoe  out  of  the  world,   in   cafe  we  may  not 

idoiHtcrs  -  •    .  . 

I  Cor.  5'.  company  in  civill  converfe  with  Idolaters,  &c. 

difcufled.  Peacc.  It  may  be  faid,  fome  forts  of  linners  are 
there  mentioned,  as  Drunkards,  Raylers,  Extortioners, 
who  are  to  bee  puniflied  by  the  Civill  Sword,  why 
not  Idolaters  alfo  }  for  although  the  Subjed:  may  law- 


The  Bloudy  Tenent.  1 1 7 

fully  converfe,  buy  and  fell,  and  live  with  fuch,  yet 
the  Civill  Magijirate  fliall  nevertheleffe  be  juftly 
blamed  in  fuffering  of  them. 

Truth.    I   anfwer,   the   Apoftle   in   this   Scripture  Lawfull 

•  T  r       •   1  1  n     converie 

fpeakes   not   of    permillion   ot    either,    but    expreily  ^j^h  idol- 
{howes  the  difference  betweene  the  Church  and  theaters  in 
World,  and  the  lawfulnelfe  of  converfation  with  fuch  ^'J^^'^  ^""^ 
perfons  in  civill  things,  with  whom  it  is  not  lawfull  fpirituall 
to  have  converfe  in  Jpirituals :  fecretly  withall  tore- things. 
telling,  that  Magiftrates  and  People,  whole  States  and 
Kingdomes  (hould  bee  Idolatrous  and  Antichriftian, 
yet   with    whom    notwithftanding    the    Saints     and 
Churches  of  God  might  lawfully  cohabit,  and  hold 
civill  converfe  and  converfation. 

Concerning  their   permiifion  of  what  they  judge 
Idolatrous,  I  have  and  fliall  fpeake  at  large. 

Peace.   Oh   how   contrary  unto   this   command  of  Danger- 
the  Lord  yefus  have  fuch  as  have  conceived  them-  °"^  "^"^  , 

1  -x  X    rr  ri         r         1    t    r         •  11  unground- 

felves  the  true  Meilengers  ot  the  Lord  lejus,  m  alledzeale. 
ages,  not  let  fuch  Profeifours  and  Prophets  alone, 
whom  they  have  judged  Tares,  but  have  provoked 
Kings  and  Kingdomes  (and  fome  out  of  good  inten- 
tions and  zeale  to  God)  to  profecute  and  perfecute 
fuch  even  unto  death  ?  Amongft  whom  Gods  people 
(the  good  wheat)  hath  alfo  beene  pluckt  up,  as  all 
Ages  and  Hiftories  teftifie,  and  too  too  oft  the  World 
laid  upon  bloody  heapes  in  civill  and  intefline  defla- 
tions on  this  occafion.  All  which  would  bee  pre- 
vented, and  the  greateft  breaches  made  up  in  the 
peace  of  our  owne  or  other  Countries,  were  this  com- 
mand of  the  Lord  Jefus  obeyed,  to  wit,  to  let  them 
alone  untill  the  Harveft. 


1 1 8  The  Bloudy  Tenent. 

CHAP.  XXVIII. 

\Truth.^  T  Shall  conclude  this  controverlie  about  this 
X  Parable  in  this  briefe  fii?n  and  recapitu- 
lation of  what  hath  beene  faid.  I  hope  by  the  evident 
53]  demonfliration  of  Gods  Spirit  to  the  confcience 
I  have  proved,  Negatively, 

Firft,  that  the  'Tares  in  this  Parable  cannot  fignifie 
DoBrines  or  Practices  (as  was  affirmed)  but  Perfons. 

Secondly,  the  Tares  cannot  fignifie  Hypocrites  in 
the  Church  either  undifcovered  or  difcovered. 

Thirdly,  the  Tares  here  cannot  fignifie  Scandalous 
Offenders  in  the  Church. 

Fourthly,  nor  fcandalous  offenders  in  life  and  con- 
verfation  againft  the  Civill Jiate. 

Fifthly,  The  field  in  which  thefe  Tares  are  fowne, 
is  not  the  Church. 

Againe  affirmatively  :  Firft,  the  Field  is  properly 
the  World,  the  Civill  State  or  Co?n?Ho?t-wealth. 

Secondly,  The  Tares  here  intended  by  the  Lord 
lefus,  are  Antichrijlian  idolaters,  oppofite  to  the  good 
feed  of  the  Kingdof?ie,  true  Chrijlians. 

Thirdly,  the  minijlers  or  ?neffengers  of  the  Lord 
lefus  ought  to  let  them  alone  to  live  in  the  world, 
and  neither  feeke  by  prayer  or  prophejie  to  pluck 
them  up  before  the  Harvejl. 

Fourthly,  this  permiffion  or  fuffering  of  them  in 
the  field  of  the  World,  is  not  for  hurt,  but  for  com- 
mon good,  even  for  the  good  of  the  good  Wheat, 
the  people  of  God. 

Laftly,  the  patience  of  God  is,  and  the  patience  of 
Men  ought  to   be  exercifed   toward   them,  and   yet 


T^he  Bloudy  Tenent.  1 1 9 

notwithftanding  their  doo??ie  is  fearful!  at  the  harveji^ 
even  gathering,  bimdlingy  and  everlajiing  burnifigs  by 
the  mighty  hand  of  the  Angels  in  the  end  of  the 
World. 


CHAP.  XXIX. 

Peace/  |  ^He  fecond  Scripture  brought  againfi:  fuch  Matth.15. 

J.     perfecution    for    caufe    of   Confcience,    is^'^'^^^ 
Matth.  15.  14.  where  the  Difciples  being   troubled  Scripture 
at  the  Pharifes  cariage  toward  the  Lord  'J ejus  and '^°"'^.''°^'^';- 
his  doBrines,  and  relating  how  they  were  offended  at^aufe" 
him,  the  Lord   "Jejus  commandeth  his  Difciples  to 
let  them  alone,  and  gives  this  reafon,  that  the  hlinde 
lead  the  blinde,  and  both  ihould  fall  into  the  ditch. 

Unto  which,  Anfwer  is  made,  "  That  it  makes 
"nothing  to  the  Caufe,  becaufe  it  was  fpoken  to  his 
"private  Difciples,  and  not  to  publique  Officers  in 
*^ Church  or  State:  and  alfo,  becaufe  [54]  it  becaufe 
"it  was  fpoken  in  regard  of  not  troubling  themfelves, 
"or  regarding  the  offence  which  the  Pharifes  tooke. 

Truth.   I   anfwer,  (to  paffe  by  his  affertion  of  the 
privacie  of  the  Apofles)  in  that  the  Lord  fefus  com- 
manding to  let  them  alone,  that  is,  not  onely  not  be 
offended  themfelves,  but  not  to  meddle  with   them  ; 
it  appeares  it  was  no  ordinance  of  God  nor  Chrijl  for 
the  Difciples  to  have  gone  further,  and  have  com-  Fr"^ 
plained  to,  and  excited  the   Civill  Magijlrate  to  hisdirefted 
duty  :   which   if  it   had   been   an   Ordinance  of  God^'^^  T>\^c\- 
and  Chrijl,  either  for  the  vindicating  of  Chrifts  doc-'^^-^Hil^yi^^ 
trine f  or  the  recoveritig  of  the  Pharifes,  or  the  pre-  iftrate  for 


1 20  The  Bloudy  Tenent. 

help  in  \^\^  Jerving  of  others  from  infeBion,  the  Lord  lefus  would 
never  have  commanded  them  to  omit  that  which 
ihould  have  tended  to  thefe  holy  ends. 

CHAP.  XXX. 

Peace.TT  may  be  faid,  that  neither  the  Romane  Ccefar 

X  nor  Herody  nor  Pilate  knew  ought  of  the 

true  God,  or  of  Qhriji ;   and  it  had  been  in  vaine  to 

have  made  complaint  to  them  who  were  not  lit  and 

competent,  but  ignorant  and  oppojite  Judges. 

Pauls  ap-        Truth.   I   anfwer  iirft,   this  removes  (by  the  way) 

pealing  to  j-j^^i-y/^^^^^^//^^  i?lock  which  many  fall  at,  to  wit,  Pauls 

appealing  to   Ccefar ;  which  lince  he  could  not  in 

common  fenfe  doe  unto  Ccefar  as  a  competent  ludge 

in  fuch  cafes,  and  wherein  he  fliould  have  alfo  denied 

his  own  Apoftlefliip  or  office,  in  which  regard  (to 

wit  in  matters  of  Chrill:)  he  was  higher  then  C(^far 

himfelfe :   it  muft  needs  follow,  that  his  appeale  was 

„.  ...        meerly  in  refpedt  of  his  Civill  wrongs,  and  falfe  accu- 

Magif-      fations  o^ fedition,  &€. 

trates  nev-  Secondly,  if  it  had  been  an  Ordinance  of  God,  that 
te/b^°'"'^^^  Civill  Magif  rates  were  bound  to  judge  in  caufes 
God,  De-  fpirituall  or  Chriftian,  as  to  fupprelfe  herefes,  defend 
^r^^p"  h^  they}z/>/6  oi  lefus  ;  although  that  Ccefar,  Herod,  Pilate 
of  Jefus.  were  wicked,  ignorant  and  oppolite,  yet  the  Difciples 
Every  one  and  the  Lord  Chrif  himfelfe  had  been  bound  to  have 
io  pT"^    performed  the  duty  of  faithfull  Subjeds,  for  the  pre- 


forth  him  Venting  of  further  evill,  and  the  clearing  of  them- 
felfetohisfgives^  and  fo  to  have  left  the  matter  upon  the  Mag- 
povver  in  iJlT^<^tes  care  and  confcience,  by  complaining  unto  the 
Gods  bufi-  Magiftrate   againft  fuch  evils ;    for   every  perfon  is 


'The  Bloudy  Tenent.  1 2 1 

bound  to  goe  fo  far  as  lies  in  his  power  for  the  pre-^^^"^;  ^ 
venting  and  the  redreffing  of  evill ;   and  where  it  flops  J^^J^  ^he 
in  any,  and  runs  not  cleere,  there  the  guilt,  like  filth  guilt  will 
or  mud,  will  lie.  '^* 

Thirdly,  had  it  been   the  holy  purpofe  of  God  to  Chrij} 
have  eftabliflied  the  \^^^  doBrine  2ind  kingdotne  oih\s'^°^^J^.^J^^^ 
Son  this  way,  fince  his  comming,  he  would  have  fur-  furnilhed 
niflied    Cof?i?fwn-weciles,   Kingdomes^   Cities,   &c.   then  ^'^^g°'^'y 
and  fince,   with  fuch  temporall  Powers  and  Magif-  ^^^^^^^-^^ 
trates  as  fliould  have  been   excellently  fit  and  com-  he  had  fo 
petent :   for  he  that  could  have  had  legions  of  Angels,  ^PPo^"^^^ 
if  he  fo  pleafed,  could  as   eafily  have  been,  and  ftill 
be  furnithed  with  legions  of  good  and  gracious  Mag- 
iftrates  to  this  end  and  purpofe. 

CHAP.  XXXI. 

IT  is  generally  faid,  that  God  hath  in  former  rimes, 
and  doth  ftill,  and  will  hereafter  ftirre  up  Kings 
and  Queenes,  &c. 

I  anfwer,  that  place  oi  Ifa.  49.  23.  will  appeare  to 
be  far  from  proving  fuch  Kings  and  Queenes  ludges 
of  Ecclefiafticall  caufes  :  and  if  not  ludges,  they  may 
not  punifh. 

In  Spirituall  things,  themfelves  are  fubjedt  to  the 
Church,  and  cenfures  of  it,  although  in  Civill  refped:s 
fuperior.  How  fliall  thofe  Kings  and  Queenes  be 
fupreme  Governours  of  the  Church,  and  yet  lick  the 
duft  of  the  Churches  feet  ?  as  it  is  there  expreft. 

Thirdly,  Gods  Ifrael  of  old  were  earneft  with  God^°^'  ^^- 

r  17-  •  r  A  r  r^^     r\        r  jr  ■  ''^^'  carn- 

lor  a  Kmg,  tor  an  Arme  or  r  lelh,  tor  a  Kmg  to  pro-  eii  with 
16 


1 2  2  'The  Bloudy  Tenent. 

God  for    |-e(C^  them,  as  other  Nations  had.     Gods   Ifrael  ftill 
ofFlelh,    have  ever  been  reftlelTe  with   God  for  an  Arme  of 

which  flefh. 

God  gives      God  gave  them  Saul  in  his  anger,  and  took  him 

in  his  .    ^     ,  '-'  . 

anger,  and  away  in   his  wrath:   And   God   hath   given   many  a 

takes  away  ^^2^/ in  his  Anger,  that  is,   an  Arm  of  Flelh  in   the 

wrath.      ^^y  °^  his  Providcncc,  (though  I  judge  not  all  per- 

fons  whom  Saul  in  his   Calling  typed  out,   to  be  of 

Sauls  fpirit)  for  I  fpeake  of  a  State  and  outward  vifi- 

ble  Power  only. 

I  adde,  God  will  take  awav  fuch  flayes  on  whom 

Gods  people  reft,  in  his  wrath,  that  King  David,  that 

is,  Chriji  lefus  the  Antitype,   in   his   own   Spiritual  I 

power  in  the  hands  of  the  Saints,  may  fpiritually  and 

for  ever  be  advanced. 

The  pun-       And  therefore  I   conclude,  it  was  in   one  refped; 

'^llr^d    ^^^^  ^^^  Lord  lefus  faid.  Let  them   alone,  becaufe  it 

Pharifes,   was  no  Ordinance  f3r  any  Difciple  of  lefus  to  profe- 

though  let  cute  the  Pharifes  at  Ccefars  Bar. 

LTre'at^er^       Befide,   let   it   be  ferioully  conlidered  by  fuch   as 

then  any   plead  for  prefcnt  corporall  puniflnnent ,  as  conceiving 

corporall  j-j^^j-   {xxq\\   linners    (though   they   breake    not    Civill 

ment  in     peace)  fliould  not  efcape  unpuniflied,  I  fay,  let  it  be 

the  world,  confidered,  though  for  the  prefent  their  punifhment 

Tear'     ^^  deferred,  yet  the  punijhment  inflid:ed  on  them  will 

be  found  to  amount  to  an   higher  pitch    [56]   then 

any  corporall pwiifiiiient  in  the  World  befide,  and  that 

in  thefe  foure  refpe6ls. 


T^he  Bloudy  Tenent.  i  2  3 

CHAP.  XXXII. 

FIrft  by  JLift  judgement  from   God,  falje  teacbers^^^^y^ 
are  flarke  hlinde^   Gods  /word  hath   ftrucke  out  ^^^^^  out 
the  right  eye  of  their  minde  and  fpirituall  underjland-  is  worie 
ingy  ten  thoufand  times  a  greater  punifhment  then  itf^^^^JJ  '^x\  \\\. 
the  Magijiratc  (liould  command  both  the  right  and  and  left 
left  eye  of  their  bodies  to  bee  bored  or  pluckt  out,  and^y^  °^  t^^" 
that  in  fo  many  fearfull   refpedls  if  the  bHndnefl'e  ofj^°^^]^g°Q^^j 
the  Joule   and   of  the   body  were   a    httle    compared  tenne  thou 
together,  whether  we  looke  at  that  want  ol guidance ^"^^^^  ""^^^ 
or  the  want  oi  joy  and  pleajure,  which   the   hght  of 
the  eye  affordeth  ;   or  whether  we  looke  at  the  da?n- 
age,  fiatne,   deformity   and   danger^    which    blindnejje 
brings  to  the  outward  man,  and  much   more  true  in 
the  ivant  of  the  former,  and  ??iijerie  of  the  latter  in 
fpirituall  and  foule  blindnelfe  to  all  eternity. 

Secondly,  how  fearfull  is  that  wound  that  no  Balnie^omt 
in  Gilead  can  cure  ?   How  dreadfull  is  that  blindnelfe  °"  ?,'"' 

, curable, 

which  tor  ever  to  all  eye-falve  is  incurable?   For  it  whom  not 
perfons  be  wilfully  and  defperately  obftinate   (after  °"b'cor- 
light  fliining  forth)  let  them  alone  faith   the  -^o^'^.  FpTrkuaH 
So    fpake    the   Lord   once   of  Ephraini^  Epbraitn  isphyficke 
joyned  to  Idolls,   let  him  alone,  Hof.  7.  what  more^^"^"°' 
lamentable  condition  then  when  the  Lord  hath  given  availe. 
a  poor  linner  over  as   a   hopeleffe  patient^   incurable, 
which  we  are  wont  to  account  a  forer  affliction,  then 
if  a  man  were  torne  and  rack'd,  &c. 

And  this  I  fpeake  not  that  I  conceive  that  all 
whom  the  Lord  yejus  command's  His  fervants  to 
palfe  from,  and  let  alone,  to  permit  and  tolerate 
(when  it  is  in  their  power  corporally  to  moleft  them) 


124  '^^^  Bloudy  Tenent. 

I  fay  that  all  are  thus  incurable,  yet  that  fometimes 
that  word  is  fpoken  by  Chrift  Jefus  to   His  fervants 
to  be  patient,  for  neither  can  corporall  or  fpirituall 
Balme  or  Phylicke  ever  heale  or  cure  them. 
The  bot-       Thirdly,  their  end  is  the  Ditch,  that  bottomleffe 
°^Q^  ^     pit  of  everlaftingy^/>^r<^//o«  from  the  holy  and  fweet 
ditch  into  Prefence  of  the  Father  of  Lights,  GoodneJJe  and  Mercy 
which  the  -j.  fgjfg^  endkjfe,  eafelejfe,  in  extre?7iity,  ufiiverjality,  and 
blind  fall,  eternity  o^  torments,  which  moft  direfuU  and  lament- 
able downefall,  fliould  ftrike  an   holy  fear  &  tremb- 
ling into   all   that  fee  the  Pit,  whither  thefe  blinde 
Pharifes  are  tumbling,  and  caufe  us  to  ftrive  (fo  far 
as  hope  may  be)  by  the  fpirituall   eye-falve   of  the 
Word  of  God  to  heale  and  cure  them  of  this  their 
foule-deftroying  blindneffe. 

Fourthly,  of  thofe  that  fall  into  this  dreadfull  Ditch, 
both  leader  and  followers,  how  deplorable  in  more 
efpeciall  manner  is  the  leaders  cafe,  \S7^^  upon  whofe 
necke  i\\&  followers  tumble,  the  ruine  not  only  of  his 
owne  foule,  being  horrible,  but  alfo  the  ruine  of  the 
followers  foules  eternally  galling  and  tormenting. 

Peace.  Some  will  fay  thefe  things  are  indeed  full 
of  horrour,  yet  fuch  is  the  ftate  of  all  fmners  and  of 
many  Malefadtours,  whom  yet  the  State  is  bound  to 
punifh,  and  fometimes  by  death  it  felte. 

Truth.  I  anfwer.  The  Civill  Magiftrate  beareth 
not  the  fword  in  vaine,  but  to  cut  off  Civill  offences, 
yea  and  the  offendours  too  in  cafe  :  But  what  is  this 
to  a  blinde  Pharifee,  refifting  the  DoBrine  of  Chriji, 
who  happily  may  be  as  good  a  fubjed;,  and  as  peace- 
able and  profitable  to  the  Civill  State  as  any,  and  for 
his  fpirituall  offence  againft  the  Lord  y ejus,  in  deny- 


The  Bloudy  Tenent.  125 

ing  Him  to  be  the  true  Chriji,  he  fuffereth  the  ven- 
geance of  a  dreadfull  judgement  both  prefent  and 
eternall,  as  before. 

CHAP.    XXXIII. 

Peace 7^^-^  but  It  is  faid   that  the  blinde  P/6^r//t'j- Soul  kill- 

X    mifguiding  the  fubjed:s  of  a  Civill  State,^^^-^^,^-^^ 
greatly  finne  againft  a  Civill  State,  and  therefore  juftly  murder.  ' 
fuffer  671;///  punifljment ;  for  fhall  the  Civill  Mag-iltrate  ^°  ^^g'^' 

1  r  /'  7  1  •  rill-  r^"^"^  ^^" 

take   care   or  outjides  only,  to  wit,  or   the   bodies  or  execute 
men,  and  not  of  foules,  in  labouring  to  procure  their  ^fuejuftice 

1    A-  ir  2  01  jj^  killing 

everlalting  welfare  ?       _  _       _  ^^^^^  ^J 

Truth.   I  anfwer,  It  is  a  truth,  the  mifchiefe  of  afoule,  but 
blinde  Pharifes  blinde  guidance  is  greater  then  if  hej^^."^ 
a(5led  Treafons,   Murders,  &c.   and  the  lolle  ot  oncby  typicall 
foule  by  his  feduftion  is  a  greater  mifchiefe  then  ifdeath  in 
he  blew  up  Parliaments,  and  cuts  the  throats  of  K-ingSfype/^'^ 
or  Emperours,  fo  pretious  is  that  invaluable  Jewell  ipirituall 
of  a  Soul,  above  all  the  prefent  lives  and  bodies  of  all'"  ^!^^ 
the  men  in  the  world  !   and  therefore  a  firme  Juftice 
calling  for  eye  for  eye,  tooth  for  tooth,  life  for  life ;  calls 
-SiXio  Joule  for  foule,  which  the  blind-guiding  feducing 
Pharifee   fliall    furely   pay   in   that   dreadfull    Ditch,  A  great 
which  the  Lord  Jefus  fpeakes  of,   but   this  fentence"^'^J^''^  '" 
againit  him  the  Lord  Jefus  only  pronounceth  in  His  conceive 
Church,  W\^  fpirituall  judicature,   and   executes  this  that  dead 
fentence  in  part  at  prefent  and  hereafter  to  all  eter-  ™^!1' ";  ^^ 

•  1  •     •  7  yT-      r      1-  '^'  ioules 

nity  :   Such  2i  fentence  no  Civill  fudge  can  pane,  fuchdead  infm 
a  Death  no  Civill fword  C2in  inflid:.  ""a  dV"" 

I  anfwer  fecondly,  Dead  tnen  cannot  be  infected,  faif^  Jq,,. 
the  civill  Jiate,  the  world,  being  in  a  naturall  ftate  trine. 


1 26  The  Bioudy  Tenent. 

dead  in  fin  (what  ever  be  the  ^tate  Religion  unto 
which  perfons  are  forced)  it  is  impoffible  it  fhould  be 
infed:ed  :  Indeed  the  livings  the  beleeving,  the  Church 
and  fpirituall  Jlate^  that  and  that  onely  is  capable  of 
infeBion\  for  whofe  helpe  we  fhall  prefently  [58]  fee 
'w\\2i\.  prefervativeSy  and  re?iiedies  the  Lord  yefus  hath 
appointed. 
All  natu-        Moreover  as  we  fee  in  a  common  plague  or  infeSiion 

rail  men       i  ,1  i  "   1 

beingdead^he  namcs  are  taken  how  many  are  to  dye,  and  not 
in  fin,  yet  one  more  {liall  be  flrucke,  then  the  deftroying  Angel 
none  die    j^^j-j-^  ^^  names  of.      So  here,  what  ever  be  the  foule 

everJait-  , 

ingly  but  infcBion  breathed  out  from  they  lying  lips  oi  2i  plague- 
fuch  zszTQ  jicke  Pharifee^  yet  the  names  are  taken,  not  one  eleB 
ordalned°  ^^  chofcu  of  God  fliall  pcrifh,  Gods  Jljeep  are  fafe  in 
His  eternall  hand  and  counjell,  and  he  that  knowes 
his  materially  knows  alfo  his  myjlicall Jlars,  their  num- 
bers, and  calls  them  every  one  by  name,  none  fall  into 
the  Ditch  on  the  blinde  Pharifes  backe,  but  fuch  as 
were  ordained  to  that  condemnation,  \^o\\\  giiid  2indi  fol- 
lowers, I  Pet.  2.  8.  "Jude  4.  The  vej/ells  of  wrath 
fhall  breake  and  fplit,  and  only  they  to  the  praife  of 
Gods  etevn^W  J ujl ice,  Rom.  9. 

CHAP.  XXXIV. 

Peace.Y^Ut  it  is  faid,  be  it  granted  that  in  ^.  common 
JJ  plague  or  infeSlion  none  are  fmitten  and 
dye  but  fuch  as  are  appointed,  yet  it  is  not  only  every 
mans  duty,  but  the  common  duty  of  the  Magiftrate 
to  prevent  infoBion,  and  to  preferve  the  common  health 
of  the  place ;  likewife  though  the  number  of  the 
RleB  be  fure,  and  God  knowes  who  are  His,  yet  hath 


The  Bloudy  Tenent.  1 27 

He  appointed  meanes  for  their  prefervation  from 
perdition,  and  from  infeBio7i,  and  therefore  the  Angel 
is  blamed  for  fuffering  Balaams  dodlrine,  and  "Jefabel 
to  feduce  Chrift  Jefus  His  fervants,  Rev.  2.  Tit.  3. 
10.  Rom.  16.  17. 

Truth.   I   anfwer.  Let   that   Scripture   and   that  oiJY  ^°'l'^ 

^T"  •     r-,  TT  •    /  1      7->  z  •jjeiushatn 

7//Z/J-  rejedt  an   tiereticke,   and   Kow.    10.    17.  avoid  ^otiefthis 
them   that   are  contentious,  &c.   let   them,  and   all  ot  Church 
like  nature  be  examined,  and  it  will  appeare  that  the  J^l^^.^'^jj 
great  and  good  Phyjitian  Chriji  yefus,  the  Head  ofantidotes 
the   Body,   and   Kino-  of  the   Church   hath   not  been^"^  '■^"^^- 

,,.-.;,,.  .9.  r  •    •         11  •  1  J      i  diesagainlt 

unraithiull  in  providing  ipirituall  antidotes  and  Z*^^- infeftion. 
fervatives  againft  the  fpiritualiy/V/'z/t^^j-, y^rt^j,  weak- 
nejfes,  dangers  of  his  Church  and  people  ;  but  he  never 
appointed  the  civill  /word  for  either  antidote  or  retn- 
edy,  as  an  addition  to  thokfpiritualls,  which  he  hath 
left  with  his  wife,  his  Church  or  People. 

Hence  how  great   is   the   bondage,  the  captivity  of  The  Mif- 
Gods  owne  People  to  Babylonijh  or  confufed  mixtures^^^  ^^^^^^ 
in  Worfliip,  and  unto  worldly  and  earthly  policies  to  people 
uphold  State  Religions  or  Worjhips,  lince  that  which  ^^^^  '"• 
is  written  to  the  Angel  and  Church  at  Pergamus,  (hall 
be  interpreted  as  lent  to  the  Governour  and  City  ot 
Pergamus,  and  that  which  is  fent  to  Titus,  and  the 
Church  of  Chrift  at  Greet  mull:  be  delivered  to  the 
civill  officers  and  City  thereof. 

59]  But  as  the  Civill  Magijlrate  hath  his  charge  of 
the  bodies  and  goods  of  \.h.Q  J'ubjeB  :  So  have  \.h.&fpirit- 
uall  Officers,  Governour s  and  overfeers  of  Chrijis  City 
or  Kingdome,  the  charge  of  their  fouls,  and  foule 
fafety ;  Hence  that  charge  of  Paul  to  Tif?i.  i  Tifn. 
5.  20.   Them  that  linne  rebuke  before  all,  that  others 


128  The  Bloudy  Tenent. 

may  learne  to  fear.  This  is  in  the  Church  of  Chrift 
a  fpirituall  meanes  for  the  healing  of  2.  Joule  that  hath 
finned,  or  taken  infedion,  and  for  the  preventing  of 
the  infecting  of  others,  that  others  may  learne  to 
feare,  &c. 

CHAP.  XXXV. 

Peace. ^T  is  faid  true  that  Titus  and  Timothy,  and 

X  fo  the  Officers  of  the  Church  of  Chriji  are 

bound  to  prevent  yiz//?  infeBion :   But  what  hinders 

that  the  Magiftrate  (hould  not  be  charged  alfo  with 

this  duty  ? 

The  Truth.   I  anfwer,  many  things  I  have  anfwered, 

Qi"eens'"o1-^"^  more  fhall ;  at  prefent  I   fliall  only  fay  this :   If 

England    it  be  the  Magijirates  duty  or  office,  then  is  he  both 

Govern-    ^   Te?nporall  and   Ecclejiajlicall  officer ;    contrary  to 

Church,    which  moft  men  will  affirme  :   and  yet  we  know  the 

policie  of  our  owne  Land  and   Country  hath  eftab- 

lifhed  to  the  Kings  and  Queens  thereof,  the  fupreme 

heads  or  governours  of  the  Church  of  England. 

Strange  That  doBrine  and  diJli?iBion  that  a  Magijlrate  may 

confufi^  punifli  an  Heretick  civilly  will  not  here  availe ;   for 

ments.       what  is  Babel  if  this   be   not   confufedly  to   puniih 

corporall  or  civill  ojfhices  with  fpirituall  or   Church 

•^QQ^Q^^cenfures  (the  offendour  not  being  a  member  of  it)  or 

it  with  the  to  ^uwiih  fouk  ov  Jpirituall  o^QVic^s  with  corporall  ov 

^^^^^^^.^^^tejnpor  all  weapons  proper  to  Delinquents  againft  the 

the  bloud  temporall  or  civill Jiate. 

^(VTa\  Laftly,  woe  were  it  with  the  civill  Magijlrate  (and 
ordinary  iTioft  intolerable  burthens  do  they  lay  upon  their  backs 
care  of  the  that  teach  this  doBrine)  if  together  with  the  common 


The  Bloudy  Tenent.  1 29 

care  and  charge  of  the  Coinmonwealth  (the  peace  and '^"^'^^^"'^ 
fafety  of   the   TownCy   City,   State  or   Kingdome)   thefh°f^b. 
bloud  of  every  foule  that  periflieth  (hould  cry  againftjeajfhould 
him,    unlelfe   he   could   fay  with   Paul,  ABs  20.  (in  ^7  ^8^'"^ 
fpirituall   regards)  I  am   clear  from   the  bloud  of  all 
men,  that  is  the  bloud  oi foules,  which  was  his  charge 
to  looke  after,  fo  far  as  his  preaching  went,   not  the 
bloud  oi  bodies  which  belongeth  to  the  civill  Magif- 
trate. 

I  acknowledge  he  ou"-ht  to  cherifh  (as  a  fofter- The  Mag- 

o  _    o    _  .  .  .  iftrates 

father)  the  Lord  'J ejus  in  his  truth,  in  his  Saints,  to^^^igsto. 
cleave  unto  them  hinijelfe,  2.x\A  [60]  to  countenance  vi2.x^  tVt 
them  even  to  the  death,  yea  alfo  to  breake  the   teeth  ^^^/^^  ^ 

r      ^  •  n-  ^-     -n        •     1  i     •     •  the  bpoule 

of  the  Z/WWJ-,  who  ofter  Civill  violence  and  mjury  of  Chriil. 
unto  them. 

But,  to  fee  all  his  Subjeds  Chrijlians,  to  keepe  fuch  Ufurpers 
Church  or  Chrijlians  in   the  purity  of  worfliip,  andj^^j^^g  ^f 
fee  them  doe  their  duty,  this  belongs  to  the  Head  of  the  fpir- 
the  Body  Chrijl  J  ejus,  and  fuch   fpirituall  Officers  as'^'J^'^^^ 
he  hath   to  this  purpofe  deputed,   whofe  right  it  isotjefus. 
according  to  the  true  pater ne  :  Abimelech,  Saul,  Adon- 
ijah,   Athalia   were   but   ufurpers :    David,   Salo?non, 
yoajh,   &c.   they   were   the  true   heires  and   types  of 
Chriji  Jejus  in  His  true  Power  and  Authority  in  His 
Kingdome. 

CHAP.  XXXVI. 

Peace/  I  ^He  next  Scripture  brought  againft  fuch  Luke  9. 

A     perfecution  is  Luke  9.  54,  ^k^.  where  the^j^-^Jj^^j^ 
Lord  Jefus  reproved  His  Difciples,  who  would  have 
had  lire  come  downe  from  Heaven,  and  devoure  thofe 

»7 


130  The  Bloudy  Tenent. 

Samaritanes  that  would  not  receive  Him  in  thefe 
words :  You  know  not  of  what  fpirit  you  are,  the 
Son  of  Man  is  not  come  to  dejlroy  mens  Uves,  but  to 
fave  them. 

With  this  Scripture  Mr.  Cotton  joynes  the  fourth, 
and  anfwers  both  in  one,  which  is  this,  2  Ti?)!.  2.  24. 
The  fervant  of  the  Lordmuii  not  ftrive,  but  muft  be 
gentle  toward  all  men,  fuffering  the  evill  ?fie?i,  inftru6l- 
ing  them  with  ?neekneffe  that  are  contrary  minded 
and  oppofe  themfelves,  proving  if  God  peradventure 
will  give  them  repentance  that  they  may  acknowledge 
the  truth,  and  that  they  may  recover  themfelves  out 
of  the  fnare  of  the  Divell  who  are  taken  captive  by 
him  at  his  will. 

Unto  both  thefe  Scriptures  it  pleafeth  him  thus  to 
anfwer  :  *'  Both  thefe  are  direBions  to  Minijiers  of  the 
"  Gofpel  how  to  deale  (not  with  obftinate  offendors 
"  in  the  Church  who  fin  againft  co?ifcience,  but)  either 
"  with  t?ien  without  as  the  Samaritanes  were,  and 
"  many  unconverted  Chrijiians  in  Creet,  whom  Titus 
"  (as  an  Evangelift)  was  to  feek  to  convert : 
An  excel-  "  Or  at  beft  with  fome  Jewes  or  Gentiles  in  the 
''^i^^^^y'"?*' Church,  who  though   carnall,  vet  were   not  con- 

Or  Dcriccu-  « 

tors  them- "  viuced  of  the  errour  of  their  way  :  And  it  is  true  it 
felves.  "  became  not  the  Spirit  of  the  Gofpel  to  convert  Aliens 
"  to  the  Faith  (fuch  as  the  Samaritanes  were)  by  fire 
"  and  brimflone,  nor  to  deale  harfhly  in  publicke  Min- 
"  ijiery  or  private  conference  with  all  fuch  feverall 
"minded  men  as  either  had  [61]  not  yet  entred  into 
"  Church  fellowjhip,  or  if  they  had  did  hitherto  fin 
^^  oi  ignorance y  not  againft  Conjcience :  But  neither  of 
"  both   thefe  Texts  doe  hinder  the  Minijler  of  the 


The  Bloudy  Tenent.  i  3 1 

"  Go/pel  to  proceed  in  a  Church  way  againft  Church 
"  mcvibers,  when  they  become  fcandalous  offenders 
"  either  in  life  or  doBrhie,  riiuch  leffe  doe  they  fpeake 
"  at  all  to  the  Chill  Magijtrate.' 

CHAP.  XXXVII. 

Truth.^  I  ^His  perplexed  and  ravelled  Anfwer^  where 

J-     in  fo  many  things  and  fo   doubtfull  are 

wrapt  up  and  intangled  together,  I  fliall  take  in  pieces. 

Firff,  concerning  that  of  the  Lord  yefus  rebuking 'F^^  ^"" 
his  Dijciples  for  their  rafli  and  ignorant  bloudy  zeale ^^\^^^  he 
[Luc.  9.)  defiring  corporall  deJiruBion  upon  the  Sa??ia-  ftould 
ritanes  for  refufmg  the  Lord  J  ejus,  &c.  the  ^^"^^^^^  [o^er'ldo^ 
affirmeth,  that  hindreth  not  the  Miiiijlers  of  the  Gof-\n  the 
pell  to  proceed  in  a  Church  way  againft  fcandalous  State, 
offenders,  which  is  not  here  queftioned,  but  main-       |f|^^ 
tained  to  bee  the  holy  will  of  the  Lord,  and  a  fuffi-  ments 
cient   cenfure  and   punilliment,  if  no   civill   offence  l^,^^\ 

-i  .  L-nurcn, 

againft  the  Civili  State  be  committed.  which 

Secondly  (faith  hee)  "  Much  leffe  doth  this  fpeake  none  can 
"  at  all  to  the  Civill  Magijlrate.  '^^"^- 

'  This    paragraph    is    quoted    literally  38.)  fome   hafte,   and   light,   and   fleepy 

from  Cotton's  Letter,  fee  p.  9.   But  Cot-  attention.      But  if  the  Difcujp:r  can  fhew 

ton,   for  fome   reafon,  denies   its   literal  the  fame  under  mine  owne  hand  (as  it  is 

accuracy,  which  Williams  affirms.  "The  not   impoffible)   I   fhall   be   willing   (by 

matter  of  this  Anfwer,  it  is  likely  enough  God's  help)  both  to  acknowledge  it,  and 

was  given    by   me :   for   it   fuiteth  with  my    hafte    in    it."      The    Bloody    Tenent 

mine  own  apprehenfions,  both  then  and  U"aj}:ed,  pp.  74,  75.     "It  is  at  hand  for 

now.      But  fome  expreffions  in  laying  it  Mailer    Cotton   or   any    to   fee   that    copy 

downe,  I  doe  not  owne,  nor  can  I  finde  which    he  gave   forth   and   correfted  in 

any  Copie  under  my  owne  hand-writing,  fome    places    with    his  own   hand,  and 

that  might  tellifie,  how   I  did  exprefle  every  word    verbatim    here    publifhed." 

myfclfe,    efpecially    in   a   word   or   two.  The  Bloody    Tenent  yet   More  Bloody,  p. 

wherein  the  DifcuJJer  obferveth  (in  chap.  1 14. 


on 


runnes  to 


132  The  Bloudy  Tenent. 

^n^M^T*  Where  I  obferve  that  he  imply es  that  befide  the 
trate  bl  a' ^^^^^^  of  the  Lord  Jefus,  in  the  hands  oi  h.h  fpirit- 
Chriftian,  udll  govemours,  for  any  fpirituall  evill  in  life  or  doc- 
v^  ^^,  trine^  the  Civill  Magijlrate  is  alfo  to  inflid:  corporall 
be  like  pu?iijh?/ie?it  upon  the  contrary  minded  :  whereas 
Chrift  in  Firft,  if  the  Civill  Magijhate  be  a  Chrifiian,  a  Dif- 
ddlroying  ^'^P^^  ^^'  follower  of  the  meeke  L,ambe  of  God,  he  is 
mens  bound  to  be  far  from  deftroying  the  bodies  of  men,  for 
bodies,  refufing  to  receive  the  Lord  Jefus  Chrifi,  for  other- 
TheCivill  ^ jfg  hee  fhould  not  know  (accordine  to  this  fpeech 

Magirtrate  ,  ,    .^  .  ^  ^ 

bound  not  of  the  Lord  lefus)  w\\2it  fpir it  he  was  of,  yea  and  to 

to  inflia    be  ignorant  of  the  fweet  end  of  the  comming  of  the 

fe^/an*  "  '  ^^^  of  Man,  which  was  not   to   deftroy  the  bodies  of 

other  to    Men,  but  to  fave  both  bodies  and  foules,  verf  c^^.  56. 

jnAiftvio-      Secondly,  if  the  Civill  Magif  rate,  being  a  Chrif- 

ftripes,  or  ti-^^,  gifted,  prophefe  in  the  Church,  i  Corijith.  i.  14. 

any  corpo- although  the  Lord  lefus  Chrif,  whom  they  in  their 

rail  pun-    Q^j^g  perfons  hold  forth,  fliall  be  refufed,  yet  they 

for  evill     are  here  forbidden  to  call  for  lire  from  heaven,  that 

againil       is,  to  procure  or  inflid:  any  corporall  judgement  upon 

fuch  offenders,  remembring  the  end  of  the  Lord  lefus 

his  comming,  not  to  defray  mens  _  lives,  but  to  fave 

them. 

62]  Laftly,  this  alfo  concernes  the  confcience  of  the 
Civill  Magif  rate,  as  he  is  bound  to  preferve  the  civill 
peace  and  quiet  of  the  place  and  people  under  him, 
he  is  bound  to  fuifer  no  man  to  breake  the  Civill 
Peace,  by  laying  hands  of  violence  upon  any,  though 
as  vile  as  the  Sa?naritanes  for  not  receiving  of  the 
Lord  lefus  Chrif. 
Revel.  13.  -^t  i^  indeed  the  ignorance  and  blind  zeale  of  the 
13.  fecond  Beaf,  the  falje  Prophet,  Rev.  13.  13.  to  per- 


The  Bloudy  Tenent.  1 3  3 

fwade  the  civill  Powers  of  the  earth  to  perfecute  the  F'^e  from 
Saints,  that  is,  to  bring  '^^xy  judgements  upon  men  in  whYt"the 
2ijudiciall  icay,  and  to  pronounce  that  (wch  judgef?ients^rQ  from 
of  impj'ifonment^  banifljvieiit^  deaths  proceed  from  Gods  ^^^^?  \ 
righteous  vengeance  upon  fuch  Hereticks.      So  dealt  fair  Proph 
divers  Bijhops  in  France^  and  England  too  in  Queene^t  bring- 
Maries  dayes  with  the  Saints  of  God  at  their  putting  ^^^  ^^"^'^^ 
to  death,  declaiming  again  ft  them  in  their  Sermons 
to  the  people,   and  proclaiming  that  thefe  perfecu- 
tions  even  unto  death  vv^ere  GoA?,  juji  judgetnents  frofu 
heaven  upon  thefe  Heretickes. 


CHAP.    XXXVIII. 


P^<^r^.T^Oubtleffe  fuch   fiery  fpirits  (as  the   Lord  2  Tim.  3. 
jLJ   lefus  faid)  are  not  of  God  :   I  pray  fpeake^^*  ^.^'  , 

1        r  11  r   n--         /  -r^     •  1        ^        /■    examined. 

to  the  lecond  place  out  01   Timothy,  2.  Epiji.  25.  26. 

Truth.  I  acknowledge  this  inftrudiion  to  be  meeke 
and  patient,  &c.  is  properly  an  inftruftion  to  the  Min- 
ijlers  of  the  Gofpel.  Yet  divers  Arguments  from 
hence  will  truly  and  fairly  be  colledied,  to  manifeft 
and  evince  how  farre  the  civill  Magijirate  ought  to 
bee  from  dealing  with  the  civill  /word  in  fpirituall 
cafes. 

And  firft  (by  the  way)  I  defire  to  aske.  What  were 
thefe  unconverted  Chrijiians  in  Crete,  which  the 
Anfwerer  compareth  with  the  Satnaritanes,  whom 
Titus  (faith  he)  as  an  Evangelijl  was  to  feek  to  con- 
vert ;  and  whether  the  Lord  lefus  have  any  fuch 
Difciples  and  Followers,  who  yet  are  vifibly  in  an 
unconverted  efiate.     O  that  it  may  pleafe  the  Father 


134  '^ke  Bloudy  Tenent. 

of  mercies,  the  Father  of  lights,  to  awaken  and  open 

the  eyes  of  all  that  feare  before  him,  that  they  may 

fee  whether  this  be  the  Language  of  Canaan,  or  the 

Language  of  Aflidod. 

^/l"^^^        What  is  an  unconverted  Chrijiian  but  in  truth  an 

Anfwerer  unconverted  Convert  ?  that  is  in  Englifh  one  unturned 

meAneshy  turned :  unholy  holy :  Difciples  or   Followers  oi  lefus 

vened^°"  "°^  following  of  him  :   In  a  word,   that  is  Chrijlians 

Chriftian  or  anointed   by   Chrijl,   Antichrijliatis  not  anointed 

in  Crete,   vv^ith  the  Spirit  of  lefus  Chriji. 

The  orig-63]    Certaine  it  is,  fuch   they  were  not  unto  whom 

^Ch^-f     ^^^   Spirit  of  GW  gives   that   name,  AB.    11.     And 

^ians.        indeed  whither  can  this  tend  but  to  uphold  the  blaf- 

phef?iy  of  fo  many  as  fay  they  are  lewes,  that  is,  Chrif- 

tians,  but  are  not  ?  Rev.  2.   But  as  they  are  not  Chrif- 

tians  from  Chriji,  but  from  the  Beaji  and  his  PiBure, 

fo  their  proper  name  from  Antichrijl,  is  Antichrif- 

tians. 

The  An-        How  fad  yet  and  how  true  an  evidence  is  this,  that 

werer  yet  ^j^^  foule  of  the  Anfwerer  (I  fpeake  not  of  his  inward 

in  the  un-  ^      .  _  ri-n-\ii 

converted  foule  and  pcrfou,  but  of  his  wormip)  hath  never  yet 

Churches  heard  the  call  of  the  Lord  lefus,  to  come  out  from 

fj^j        '  thofe  unconverted  Churches,  from   that  unconverted 

Antichrifian  Chrifian  world,  and  fo  from  Antichrift 

Belial,  to  feeke  fellowfliip  with  Chriji  lejus,  and  his 

converted  Chrijlians,  Dijciples  after  the  iirft  patterne. 

Godspeo-      Againe,  I  obferve  the  hajle  and  light  attention  of 

pie  fleepy  ^j^^  Anfwerer  to   thefe  Scriptures  (as  commonly  the 

tcrs  of      fpirits  of  Gods  children  in  matters  of  Chrijis  Kingdome 

Chrifts      are  vtvy  Jleepy)  for  thefe  perfons  here  fpoken  of  were 

Cam  ^^2.^^^  (^^  ^^  fpeakes)  unconverted  Chrijlians  in  Crete, 

whom  Titus  as  an  Rvangeliji  was  to  convert,  but  they 


'The  Bloudy  Tenent.  135 

were  fuch  oppofites  as  Timothy  (to  whom  Paul  writes 
this  Letter  at  Ephejus)  Ihould  meet  withall.' 


CHAP.  XXXIX. 

.t  is  there  in  this  ^ 
othy  alledged  concerning  the  civill  Magif- 


Peace.\y\^t  what  is  there  in  this  Scripture  of  Tim- 


tracy  .^ 

Truth.   I  arp-ue  from  this  place  of  Timothy  in  par- '  ^°'"-  H- 

,  °  ^  -^  ^  Patience 

tlCUlar,    thus.  ^  _  and  meek- 

Firft,   if  the  civill  Magijlrates  bee  Chrijiians^  or  neiFe  re- 
members of  the  Churchy  able  to  prophejie  in  the  ^'^^^'^'^ail'that"^ 
of  Chrijly  then  I  fay  as  before,  they  are  bound  by  this  open 
command  of  Chriji  to  fuffer  oppolition   to  their  doc-  Chrifts 
trine^  with  meekenejje  and  gentlene[jl\  and  to  be  fo  farrCj-ies, 
from  ftriving  to  fubdue  their  oppofites  with  the  civill 
fwordy  that  they  are  bound  with  patience  and  tneek- 
nejje  to  wait  if  God  peradventure  will  pleafe  to  grant 
repentance  unto  their  oppofites. 

So  alfo  it  pleafeth  the  Anfwerer  to  acknowledge 
in  thefe  words : 

"  It  becomes  not  the  Spirit  of  the  Gofpel  to  con- 

'  Cotton  fays  in   regard   to   the   points  Bloody  Tenent  Waped,  pp.  jj.  78.      He 

made  by  Williams  in   this  Chapter,  "  It  however,    defends    the    phrafe   "  uncon- 

muft     lye    upon    the    Difcuflers    credit,  verted  Chrillians,"  alleging  in  its  behalf 

whether  I  uled  at  all   fuch   a   phrafe   or  the  dodlrine    that  unconverted   children 

no:   Sure  I  am,  I  cannot  hitherto  (after  of  Church-members  are  alfo  members  of 

much    feeking)   find    mine    owne  hand-  the  Church.      "  I  have  not  yet  learned, 

written   copy,   which   might   cleare   the  (nor  doe  I  thinke,  I  ever  fhall)  that  the 

miftake,  both   of  Greet  for  Ephefus,  and  children  of  believing   Parents   borne  in 

unconverted  Chrillians   for  unconverted  the  Church,  are  all  of  them  Pagans,  and 

Perfons."  "  The  Tranfcript,  which  with  no    Members    of   the    Church:    or  that 

much  feeking,   I   found,   hath  it,  inltead  being    Members  of  the  Church  (and  fo 

of  unconverted  Chrillians  in  Creete,  un-  holy)   that   they  are  all   of   them   truly 

converted    Perfons    in    Ephefus.''''       The  converted."  p.  78. 


1 36  'The  Bloiidy  Tenent. 

"  vert  Aliens  to  the  Faith  (fuch  as  the  Samaritanes, 
"  and  the  unconverted  Chrijlians  in  Crete)  with  Fire 
*'  and  Brimjione. 

Secondly,   be   they  oppojitions  within^  and   Church 
7nembers  (as  the  Anfw^erer  fpeakes)  hQ.corc\Q  fcandalous 
in  doBrine,  (I  fpeake  not  of  [64]  y^^W^^/j- againft  the 
civill  State,  which   the   civill  Magijlrate   ought    to 
punifli)  it  is  the  Lord  onely  (as  this  Scripture  to  Tim- 
othy implyes)  who  is  able   to   give   them   repentance, 
and  recover  them  out  of  Sathans  fnare  :   to  which 
end  alfo  he  hath  appointed  thofe  holy  and  dreadfull 
cenjures  in  his  Church  or  Kingdome.     True  it  is,  the 
The  civill  Sword  may  make  (as  once  the  Z^or^  complained,  IJa. 
may'^make  ^'^')  ^  whole  Nation  of  Hypocrites :  But  to  recover  a 
a  Nation    Soulc  from  Sathan  by  repentance,  and  to  bring  them 
of  Hypo-  fj-om  Antichriflian  doBrine  or  worOnp,  to  the  doBrine 

cntes  &  .  ^     .     .  .  ■'  . 

Antichrif-  or  worjljip  ChrijUan,  in  the  leaft  true  internal!  or 
tians,  but  extemall  fubmiffion,  that  only  works  the  All-power- 
ChriftJan  f^^^  God,  by  the  Jword  of  the   Spirit  in   the  hand  of 

his  Spiritual!  officers. 
Won-  What  a  moft  wofull  proofe  hereof  have  the  Nations 

derfull       Qf  |.}^g  Earth  given  in  all  Asres  ?    And   to   feeke  no 

changes  of  .-        ,  ,  °  .„,".,.  r  r  r 

Religion  lurther  then  our  native  boyle,  withm  a  tew  Icores  01 
in  Eng-  yecres,  how  many  wonderfuU  changes  in  Reiigion  hath 
^"  ■         the  who!e  Kingdome  made,  according  to  the  change  of 

the  Governours  thereof,  in  thefeverall  Re Hgious  -sshich. 

they  themfelves  imbraced !    Henry  the  7.  linds  and 

leaves  the  kingdome  abfolutely  Popijlj.   Henry  the   8. 

cafts   it   into  a   ?nou!d   half  Popijh   halfe    Protejiant. 

Rdward  the  6.  brings  forth  an  Edition  all  Protejiant. 

(^leene  Mary  within  few  yeares  defaceth  Edwards 

worke,  and  renders  the  Kingdome  (after  her  Grand- 


The  Bloudy  Tenent.  i  37 

father  Hen.  7.  his  pattern)  all  Popip.     Maries  fhort  Englands 
life  and  Religion  ends  together  :   and  Elizabeth  revi-  L^nf  oV" 
veth  her  Brother  Edwards  Modell,  all   Proteftant :  Religion. 
And  fome  eminent  Witnejjes  of  Gods  Truth  againfl 
Antichriji,  have  enclined  to  believe,  that  before  the 
downfall  of  that  Beajl,  England  muft  once  againe 
bow   down   her  faire   Neck    to   his   proud   ufurping 
yoake  and  foot. 

Peace.  It  hath  been  Englands  linfull  (liame,  to 
fafhion  &  change  their  Garjnents  and  Religions  with 
wondrous  eafe  and  lightnej/e,  as  a  higher  Power,  a 
jironger  Sword  hath  prevailed  ;  after  the  ancient  pat- 
terne  of  Nebuchadnezzar s  bowing  the  whole  world 
in  one  moft  folemne  uniformitie  of  worjhip  to  his 
Golden  Image,  Dan.  3. 

CHAP.  XL. 

BUt  it  hath  been  thought,  or  faid,  Shall  oppojitions 
again  11:  the  Truth  efcape  unpunished  ?  will  they 
not  prove  mifchievous,  &c. 

Truth.   I  anfwer  (as  before)  concerning  the  blindeThe  mif- 
Guides  (in  [65]  cafe  there  be  no  Civill  offence  com- ^"^  °^  °P' 
mitted)  the  Magijirates,  &  all  men  that  by  the  mercy  againft  the 
of  God   to   themfelves   difcerne   the   miferie  of  fuch  Truth. 
Oppofites,  have  caufe  to  lament  and  bewaile  that  tear- 
full  condition  wherein  fuch  are  entangled,  to  wit,  in 
the  fnares  &  chains  of  Satan,  with  which  they  are 
fo  invincibly   caught   and    held,   that   no   power   in 
Heaven  or  Earth,  but  the  Right  hand  of  the  Lord  in 
the   meeke   and   gentle  dilpenfmg   of  the   Word  of 
Truth,  can  releafe  and  quit  them. 
18 


138  The  Bioudy  Tenent. 

A  differ-        Thofc  many  falfe  Chrifts  (of  whom  the  Lord  Jefus 

ence  be-  -  -      _      .      . 


'j"}^g  forewarnes,  Mat.  24.)  have  futably  their  falfe  /todies, 
true  and   faith^  fpirtt,  Baptijffie,  as  the  Lord  Jefus,  hath   his 
^^  d^Ch"?  ^^'^^  ^ody,  faith,  Jpirit,  6cc.  Ephef.  4.  correfpondent 
tians.        alfo  are  their  weapons,  and  the  fuccejfe,  ilTue,  or  ope- 
ration of  them.      A  carnal!  weapon  or  /word  ol  Jleele 
may  produce  a  carnall  repentance,  a  (hew,  an  outfide, 
an   uniformitie  through  a  State  or  Kingdome :  But  it 
hath  pleafed  the  Father  to  exalt  the  Lord  Jefus  only, 
to  be  a  Prince  (armed  with  power  and  meanes  fuffi- 
cient)  to  give  repentance  to  Ifrael,  A6ts  5.  31. 
The  wor-      Accordingly  an  unbelieving  Soule  being  dead    in 
beHevine""^""^  (although  he  be  changed  from  one  worpip  to 
unregen-    another,  like  a  dead  man  (liifted  into  feverall  changes 
erate  per-  q^  apparell)  cannot  pleafe  God,  Heb.  11.  and  confe- 
quently,  whatever  fuch  an  unbelieving  &  unregenerate 
perfon   ad:s   in    JVorfiip  or  Religion,   it  is  but  linne, 
Rofn.  14.   Preaching  finne,  praying  (though   without 
beads   or  booke)  finne ;   breaking  of  bread,   or  Lords 
fupper  finne,  yea  as  odious  as  the  oblation  of  Swines 
blood,  a  Dogs  neck,  or  killing  of  a  Man,  Ifa.  66. 

But  Faith  it  is  that  gift  which  proceeds  alone  from 
^^\^^%  the  Father  of  Lights,  Phil.  i.  29.  and  till   he  pleafe 

Per  &  mil-  .       '-'        .  -        . 

chiefe  of  to  make  his  light  arife  and  open   the  eyes  ot  blind 

a  civill  finners,  their  foules  fhall  lie  faft  alleep  (and  the  fafter. 

Souk  ^"  ii^  t^^t  ^  fword  of  fi:eele  compells  them  to  a  worJJjip 

matters,  in  hypocrifc)  in   the  dungeons  oi  fpirituall  darkneffe 

^^''^  ,  and  Sathans  jlavery. 

makes  the  t       i  i  i  •     'ir   r  i  i  r  ii 

civill  Mag  Pcace.  1  adde,  that  a  civtll Jword  (as  worull  expe- 
iftrate  rience  in  all  ages  hath  proved)  is  fo  far  from  bring- 
puU^y^of  i"g  ^^  helping  forward  an  oppofite  in  Religion  to 
all  thofe    repentance,  that  Magijirates  finne  grievoufly  againft 


T^he  Bloudy  Tenent.  i  39 

the  ivorke  of  God  and  blood  of  Soules,  by  fuch   pro-  ^^/^l^ 
ceedings.      Becaufe  as   (commonly)    the   fuffrings  of^^j^'g^^^g 
falje  and  Antichrijiian  Teachers  harden  their  /^//oi^;- fupprefle. 
ers,  who  being  bhnd,  by  this  meanes  are  occafioned  jj^'^^^^'^^"' 
to  tumble  into  the  ditch  of  Hell  after  their  blind  lead-  [xwq  Re- 
ers^  with   more  inflamed  zeale  of  lying  confidence,  ^'gio"' 
So  fecondly,  violence  and  2.fword  oi Jleele  begets  fuch  ^^J^^  ^^^_ 
an  imprejjion  in  the  fufferers,  [66J  that  certainly  they  nail  weap- 
conclude    (as   indeed   that    Relig-ion   cannot    be   true°"^/°  "P' 
which  needs  luch  injiriunents  or  violence  to  uphold  it  perfecu- 
fo)  that  Perfecutors  are  far  from  foft  and  gentle  com- tors  beget 
miferation  of  the  blindneJJ'e  of  others.     To  this  pur-^^^^j^^'^J^^' 
pofe  it  pleafed  the  Father  of  Spirits^  of  old,  to  con- their  cruel 
ftraine  the   Efnperour  of  Ro?ne,   Antoninus   Pius,  to  |'^ '"  ^^^ 

11      1        ^>  r  1  •       r>  •  r         hearts  of 

write  to  all  the  uovernours  or  his  Provinces  to  lor-  ^he  perfe- 
beare  to  perfecute  the  Chrijiians,  becaufe  fuch  dealing  cuted. 
muft  needs  be  fo  far  from   converting  the  Chri/lians  p^^°^^^^^^ 
from  their  way,  that  it  rather  begat  in  their  mindes  golden 
an  opinion  of  their  crueltie,  &c.'  .         ^'^• 

CHAP.  XLI. 

Peace/  I  ^He  next  Scripture  againft  fuch  perfecution,  ifa.  2.  4. 
A     is  that  of  the  Prophet,  Ifa.  2.  4.  together  j^^'^-  4-3- 
with  Af/c.  4.   3.  they  (hall  break  their  y^or^j-  into co^ncern- 
plough-jhares,  and  their  y/>d'^r^j-  into  pruning- hookes,\r\gC\vr\i\s 

•  Eufebii  Pamphili  Ecc.  Hi/}.   Lib.   iv.  i  :  i8i.     It  is  "now  generally  given  up 

cap.     13,     Cantabrigia?,    1720;     Juftini  as  fpurious."   Milman,   Hi/lory  of  Chrif- 

Martyris  Opc-ra,x.om.  \,  p.  100,   Parifiis,  tianity,  ii  :  158.    "Any  man  moderately 

1636.      In    The  Bloody    Tenent  yet   more  acquainted  with  Roman  hillory  will  fee 

Bloody,    p.    126,    Williams    quotes    this  at  once  from  the  llyle  and  tenor  that  it 

edift    "  related     by    that    praife-worthy  is    a    clumfy    forgery."      George  Long, 

Mailer   John   Speade   out   of  Eufebius."  Thoughts  of  M.  Aurelius  Antoninus,  page 

It  is  alfo  quoted  in  Milner,  Church  Hijl.  24. 


140  The  Bloudy  Tenent. 

peaceable  jj^.  1 1 .  9.     There  fhall  none  hurt  or  deftroy  in  all 

difcuffed.  ^^^  mouTitaine  of  my  Holinejfe. 

Unto  which  it  pleafed  Mr.  Cotton  to  fay,  "That 
"  thefe  predictions  doe  onely  (liew,  firft,  with  what 
"  kinde  of  weapons  he  iliould  fubdue  the  Nations  to 
"  the  obedience  of  ih^  faith  of  the  Gofpell,  not  hy  fire 
^^  2inAfword,  and  weapons  of  /^<^r,  but  by  the  power 
"  of  the  Word  and  Spirit  of  God^  which,  faith  he,  no 
"  man  doubts  of. 

Mr.  Cot-       "  Secondly,  thofe  prediBions  of  the  Prophets  (hew, 

tons  excel- «  ^j^^^  the  lueeke  and  peaceable  temper  will  be  of  all 

lent  inter-  ,.-',..  ^  _. 

pretation  "  true  convcrts  to  Chrijtianity  ;  not  Lyons  or  Leopards, 
of  thofe  "not  cruell  opprejfors  nor  malignant  oppofers  or  biters 
J^F  ^'    "  one  of  another  :   but  doth  not  forbid  them  to  drive 


cies 


"  ravenous  wolves  from  th.Q  Jheep-fold,  and  to  reftraine 

"  them  from  devouring  the  Jljeep  of  Chrijl. 

His  doc-        Truth.   In  this  firft  excellent  and  truly  Chriftian 

trine  and  jififwer,  me  thinks  the  Ajifwerer  may  heare  a  voyce 

condemn-  from  Heavcn,  Out  of  thine  owne  mouth  will  I  judge 

ed  by  that  thee  :    For  what  can  be  faid  more  heavenly  by  the 

tatkin'^^"   to^^Z^^^  °^  Men  and  Angels,  to  (hew  the  heavenly  tneek 

temper  of  all  the   Souldiers  of  the  Lambe  of  God,  as 

alfo  to  fet  forth  what  are  the  Spiritiiall  weapons  and 

ajnmunition  of  the  holy  war  and  battle  of  the  Gofpell 

and  Kifigdome  of  ^Jefus  Chriji,  for  the  fubduing  of  the 

Nations  of  the  World  unto  him. 

Peace.  And  yet  out  of  the  fame  mouth  (which 
fhould  not  be,  faith  'James)  proceeds  good  and  evill, 
fweet  and  fowre ;  for  he  addes  :  But  this  doth  not 
forbid  them  to  drive  ravenous  wolves  from  the 
67]  llieepfold,  and  to  reftraine  them  from  devouring 
the  fheepe  of  Chrijl. 


T^he  Bloudy  Tenent.  141 

Truth.  In  thefe  words  (according  to  the  judgement 
here  maintained  by  him)  he  fights  againft  the  former 
truth  (to  wit,  that  hy  fpirituall  weapo?is  Chrijl  'J ejus 
will  fubdue  the  Natiojis  of  the  Earth  to  the  obedicjice 
of  the  Go/pel)  for  by  driving  away  thefe  Wolves  hee 
intends  not  onely  the  rejijiance  and  violence  which  the 
Shepherds  of  Chrijl  ought  fpiritually  to  make,  but  the 
civill  rejijiance  of  the  inateriall  Swords,  Staves  Guns, 
&c.  Whence  I  argue,  that  fame  power  that  forceth  Spiritual! 
the  eviil  (or  Wolves)  out,  forceth  the  good  (the^;^^]!^' 
Sheepe)  in  ;  for  of  the  Jame  or  like  things  is  the y^/z/t^  Wolves. 
or  like  reafon  ;  as  the  fame  arme  oj^  fejh  that  with  a 
JlaJJe  beats  off  a  Wolfe,  with  a  Kod  and  Hooke  brings 
in  the  Sheepe :  the  fame  dog  that  affaulteth  and  tear- 
eth  the  Wolfe,  frighteth  and  forceth  in  ihejlraggling 
Sheep. 

CHAP.  XLII. 

Peace.\\yx.  for  the  clearer  opening  of  this  myjlery, 
\Jj  I  pray  explicate  that  Scripture  where  the 
Spirit  oj^ God  is  pleafed  to  ufe  this  fimilitude  of  Wolves, 
ABs  20.  29.  out  of  which  (keeping  to  the  Allegory)  ^'^•^o- 29 
I  fliall  propofe  thefe  Quasries.  °^^" 

Firft,  what  Wolves  were  thefe  Paul  warnes  of? 

Truth.  Anfw.  Wolves  literally  he  will  not  fay  : 
Nor  fecondly,  perfecutors  of  the  Flock,  fuch  as  the 
Romafie  Rmperours  were,  [or]  Magiftrates  under  him. 

Therefore  (thirdly)  fuch  as  brought  other  Religions  Wh^i 
and  Worjhips,  as  the  Spirit  oj^  God  opens  it,  verj]  30.^^^^°^^ 
Such  as  amongft  themfelves  fliould  fpeake  perverje  ^^^^^^ 
things,  as   many  Antichrijis  did,  and  efpecially  7^/6^  Aa. 20. 29 


142  The  Bloudy  Tenent. 

Antichrijl.  And  I  aske  whether  or  no  fuch  as  may 
hold  forth  other  Worjhips  or  Religions^  (lewes^Turkes, 
or  Antic-hrijlians)  may  not  be  peaceable  and  quiet 
SubjeB^s,  loving  and  helpfull  neighbours,  faire  and  juft 
dealers,  true  and  loyall  to  iht  civill  govern?}ient  ?  It  is 
'  cleare  they  may  from  all  Keafon  and  Experience  in 
many  flourifliing  Cities  and  Kingdomes  of  the  World, 
and  fo  offend  not  againfl:  the  civill  State  and  Peace ; 
nor  incurre  the  punifhment  of  the  civil!'  /word,  not- 
withflanding  that  in  fpirituall  and  myjlicall  account 
they  are  ravenous  and  greedy  Wolves. 

Peace.    2.  I  quaere  to  whom  Paul  gave  this  charge 
to  watch  againft  them,  verf.  31, 

68]    Truth.  They  were   not  the  Magijlrates  of  the 

City  of  Ephefus,   but   the   Elders  or  Minijlers  of  the 

Church  of  Chrijl   (his   myfticall   flock   of  (heepe)   at 

Ephefus :  Vnto   them   was  this  charge   of   watching 

given,   and  fo   confequently   of  driving  away   thefe 

Wolves. 

Charges         And   however   that   many   of   thefe    charges   and 

l^\^\l^Q^^  ^^hortations  given  by  that  One  Shepherd  Chriji  lejus 

of  the       to  the  Shepherds  or  Minijlers  of  Churches,  be  com- 

fpirituall    nionly  attributed  and   directed  (by  the  Anfwerer  in 

fafly  ap-  '  this  difcourfc)  to  the  civill  Magijlrate ;  yet   I   defire 

plyed  to    in  the  feare  and  holy  prefence  of  God  it  may  bee 

theMagif--j^      -^^^  into,  whether  in  all  the  Will  or  Tedament 

trates  oi         p.  •  ;     i  i       r       i     '  ^ 

the  civill.  of  Chrijl  there  bee  any  fuch  word  of  Chrijl  by  way 
No  word  Qf  comjnand,  proinije,  or  example,  countenancing  the 
to  the  Governors  of  the  civill  State  to  meddle  with  thefe 
civill  Mag  Wolvcs,  if  in  civill  things  peaceable  and  obedient. 
f  d  V°  Pence.  Truly  if  this  charge  were  given  to  the  Mag- 
flock,  but  iftrates  at  Ephejus,  or  any  Magiflrates  in  the  World, 


The  Bloudy  Tenent.  143 

doubtlefle  they  muft  bee  able  to  difcerne  and  deter- ^o  his  Min 
mine  (out  of  their  owne  official  abilities  in  thefe  fpirit-  (if  t/ue) 
uall  Law  queftions)  who  are  fpirituall  Sheep^  what  is  have  fpirit 

their  /oo^,   what   their  poifon,  what   their  /'^^/'^-^^^"^'•^^  fij^ffiaen^ 
who  their  Keepers,  &c.     So  on  the  contrary  who  areagainil 
Wolves,    what    their   properties,    their   haunts,    their  ^P'^'tuall 
ajfaidts,  the  manner  of  taking,  &c.  fpiritually  :    (and 
this  befide  the  care  and   rtudy  of  the  Civill   Lawes, 
^and  the  difcerning  of  his  owne  proper  Civill  Sheep, 
obedient  Sheepe,  &c.  as  alfo  wolvifh   opprelfors,  &c. 
whom  he  is  bound  to  punifli  and  fupprelfe) 

Truth.   I   know    that   Civill   Magiftrates  (in  fomeMagif- 
places)    have    declined    the   name  of  Head  of   the^*^^^^^  *?^' 

11  7     -    /7-       7;    T      1  1  cline  the 

Church,  and  Ecclejiajiicall  Judge,  yet  can   they  not  name  of 
with  good  confcience  decline  the  name,  if  they  doe^^^*^ 
the  ivorke,  and  performe  the  ojfice  of  determining  and  qj^^^^^j^^ 
punidiing  a  meerly  fpirituall  Wolfe.  and  yet 

They  muft  be  fufficiently  alfo  able  to  judge  in  all  PJ"^*^''^ , 
fpirituall  c2i\x(Q?,,  and  that  with  their  owne,  and  not  {hip  or 
with  other   mens   eyes,  (no   more   then   they  doe  ingovem- 
civill  caufes)  contv3.vy  to  the  common  pradiice  of  the '^^"  * 
Governours  and   Rulers  of  Civill   States,  who   often 
fet  up  that  for  a  Religion  or  Worfip  to   God,  which 
the  Clergie  or   Churchmen  (as  men  fpeake)  fhall  in 
their  Confciences  agree  upon. 

And  if  this  be  not  fo,  to  wit,  that  Magijlrates  muft 
not  be  Spirituall  Judges  (as  fome  decline  it  in  the 
title.  Supreme  Head  and  Governour)  why  is  Gallio 
wont  to  be  exclaimed  againft  for  refufing  to  be  a 
ludge  in  fuch  matters  as  concerned  the  lewijh  worjhip 
and  Religion  .^  How  is  he  cenlured  for  a  Prophane 
perjon,  without  confcience,  [69J  &c.  in  that  he  would 


144  ^^^  Bloudy  Tenent. 

bee  no  Iiidge  or  Head?  (for  that  is  all  one  in  point  of 

Government.) 

The  Eleft      Peace.   In  the  third   place   I   qu^erie   whether  the 

be*  de-°     Father  who   gave,   and  the    Sonne   who   keepes  the 

voured.     Sheepe,  bee  not  greater  then  all  ?     Who  can  pluck 

thefe  Sheepe  the  FleB  out  of  his  hand,  which  anfwers 

that  common  objed:ion  of  that  danger  of  devouring, 

although  there  were  no  other  weapons  in  the  world 

appointed  by  the  Lord  Jefus.      But 

CHAP.    XLIII. 

Chrifl       TT^Ourthly,  I  ask.  Were  not  thefe  Elders  or  Minijlers 
J^ii^^  ["f".   1?    of  the  Church  of  Ephefus  fufficiently  furnifhed 

nilhetn  nis  ,  .  . 

Shepherds  from  the  Lord  Icfus  to  drive  away  thefe  myflicall  and 
with  pow-fpirituall  Wolves  ? 

dent  to  Truth.  True  it  is,  againft  the  inhumane  and  uncivill 

drive  away  violence  of  Pcrfecutors,  they  were  not,  nor  are  Gods 

Wolves,    children  able  and  provided  :   but  to  relift,  drive  away, 

expell,  and   kill  fpirituall  &  myfticall  Wolves  by  the 

word  oi  the  Lord,  none  are  fit  to  be  Chrifts  Shepherds 

Tit.  I.  9.  who  are   not   able,  Tit.  i.  9.  10.  11.    The  Bijhop  or 

10,  open-  Qci^gyj^gf  niufl:  be  able  by  found  doBrine  both  to  exhort 

and  to  convince  the  Gainfayers :   which   Gainfayers 

to  be  by  him  convinced,  that  is,  overcome  or  fubdued 

(though  it  may  be  in  themfelves  ever  obftinate)  they 

were  I  fay  as  greedy  Wolves  in  Crete,  as  any  could  be 

at   Ephejus :  for   fo  faith   Paul  verf.    10.   they  were 

unruly  and  vaine  talkers,  deceivers,  whofe  mouthes 

muft  bee  flopped,  who  fubverted  whole  houfes ;  and 

yet  Titus  (and   every  ordinary  Shepherd  of  a   ilocke 

of  Chriji)  had  ability  futficient  to  defend  the  flock 


The  Bloudy  Tenent.  145 

from  fpirituall  and  myfticall  wolves  without  the  helpe 
of  the  Civill  Magiftrate. 

Peace.  In  this  refpedl  therefore  me  thinks  we  may 
fitly  alkide  to  that  excellent  anfvver  of  lob  to  Bildad 
the  Shuhite,  lob  26.  How  half  thou  helped  him  thatJob-26. 1, 
is  without  power  ?  How  laveft  thou  the  artfie  that 
hath  no  ftrengh  ?  How  haft  thou  counfelled  him 
that  hath  no  wifedofiie?  how  haft  thou  plentifully 
declared  the  thing  as  it  is  ? 

5.  Laftly,  I  ask,  whether  (as  men  deale  with  Wolves) 
thefe  icolves  at  Ephefus  were  intended  hy  Paul  to  be 
killed,  their  braines  da(ht  out  with  ftones,  ftaves,  hal- 
berts,  guns,  &c.  in  the  hands  of  the  Elders  of  Ephe- 
fus, &c  ? 

T?'utlj.  Doubtlelfe  (comparing  fpirituall  things 
with  fpirituall)  [70]  all  fuch  myfticall  wolves  muft 
fpiritually  and  myftically  fo  be  flain.  And  the  JVit- 
nejjes  of  Truth,  Revel.  1 1.  fpeake  fire,  and  kill  all  that 
hurt  them,  by  that  y^"fr/>  Word  of  God,  and  that  two- 
edged  yic'^r^  in  their  hand,  Pfal.  149. 

But  oh  what  ftreames  of  the  blood  oi  Saints   have  Unmerci- 
been  and  muft  be  flied  (untill  the  Lambe  have  obtained  full  and 
the  Vidorie,  Revel.  17.)  by  this  unmercifull  (and  injQ^j.jJ^g 
the  ftate  of  the  New  Tejlament,  when  the  Church  is 
fpread  all   the  World  over)  moft  bloody  doBrine,  \'yl. 
The  wolves  (Hereticks)  are  to  be  driven  away,  their 
braines  knockt  out  and  kilTd,  the  poore  ftieepe  to  be 
preferved  for  whom  Chrift  died,  &c. 

Is  not  this  to  take  Chriji  Jefus,  and   make  him   a 

temporall  Khig  by  force?  yoh?i  6.  15.      Is  not   this 

to  make  his  Kingdome  of  this  world,  to  fet  up  a  civill 

and  temporall  IJ'rael,  to  bound  out  new  Earthly  holy 

19 


146  T^he  Bloudy  Tenent. 

Lands  of  Canaan^  yea  and  to  fet  up  a  SpaniJJj  Inqui- 
Jition  in  all  parts  of  the  World,  to  the  fpeedy  deftruc- 
tion  of  thoufands,  yea  of  millions  of  Soules,  and  the 
fruftrating  of  the  fweet  end  of  the  comming  of  the 
Lord  lefus,  to  wit,  to  fave  tnens  Joules  (and  to  that 
end  not  to  deftroy  their  bodies)  by  his  own  blood  ? 


CHAP.  XLIV. 

John  6. 15  Peace/  I  ^He  next  Scripture  produced  againft  fuch 
^  j°[.'  °'  X     Perfecution,  is  2  Cor.  i  o.  4,   The  weapofis 

cuffed.  of  our  warfare  are  not  car  nail,  but  mighty  through 
God  to  the  pulling  down  of  ftrong  holds,  cafting 
down  imaginations,  and  every  high  thing  that  exalteth 
it  felfe  againft  the  knowledge  of  God,  and  bringing  into 
captivity  every  thought  to  the  obedience  oi  Chrijl,  and 
having  in  a  readinelfe  to  avenge  all  difobedience,  &c. 
Unto  which  it  is  anfwered,  "When  Paul  faith, 
"  The  weapons  of  our  warfare  are  not  carnall,  but 
^^ fpirituall :  he  denieth  not  a^'/// weapons  of  Jujlice 
"to  the  civill  Magijlrate,  Rom.  13.  but  only  to 
"  Church-officers :  and  yet  the  weapons  of  Church 
"  officers  he  acknowledgeth  to  be  fuch,  as  though  they 
^^hefpirituall,  yet  are  ready  to  take  vengeance  on  all 
^^difobedience,  2  Cor.  10.  6.  which  hath  reference, 
"  amongfl:  other  Ordinances,  to  the  cenfures  of  the 
"  Church  "SLg-Siini^  fcandalous  offenders. 

'Truth.  I  acknowledge  that  herein  the  Spirit  of 
G(9^  denieth  not  [71]  civill  weapons  oi  jufice  to  the 
Civill  Magijlrate,  which  the  Scripture  he  quotes,  Rom. 
13.  abundantly  teftihe. 

Yet  withall  I  muft  aske,   why  he  here  affirmeth 


T'he  Bloiidy  Tenent.  147 

the  Apoftle  denies  not  civill  weapons  of  Juftice  to  the 
civill  Magijirate?  of  which  there  is  no  queftion, 
unleiTe  that  (according  to  his  fcope  of  proving  ^cr/t^- 
cution  for  confcience)  he  intends  withall,  that  the 
Apojile  denies  not  civill  weapons  oi  juJUce  to  the  Civill 
Magijirate  in  Spirituall  and  Religious  caufes  :  The 
contrary  whereunto  (the  Lord  affifting)  I  fliall  evince, 
both  from  this  very  Scripture,  and  his  owne  obferva- 
tion,  and  laftly  by  that  13  of  the  Romanes,  by  him- 
felfe  quoted. 

Firlt  then  from  this  Scripture  and  his  owne  Obfer- 
lation :  The  weapons  of  Church  officers  (faith  he)  are 
fuch,  which  though  they  be  fpirituall,  are  ready  to 
take  vengeance  on  all  dijobedience ;  which  hath  refer- 
ence (faith  he)  amongft  other  Ordinances,  to  the 
Cenfures  of  the  Church  againif  fcandalous  offenders. 

I  hence  obferve,  that  there  being  in  this  Scripture '^^^  '^^^- 
held  forth  a  two-fold  ftate,  a  Civill Jlate  and  a  Spirit-  ^^^  ^^^-^^ 
uall,  Civill  ojficers  ^iuA  Jpirituall^  civill  weapons  and&fpiritu- 
Jpirituall  weapons^  civill  vengeance  2.wA  punijl:)ment ,  and^  citate. 
a  fpirituall  vengeance  and  pufiiflj?nent :  although   the^^^'^^ 

■•  ^  wc3Dons 

spirit  fpeakes  not  here  exprefly  of  Civill  Magijlrates  mo[\  im. 
and  their  civill  weapons^  yet  thefe  States  being  of  dif- proper  in 
ferent  Natures  and  Confiderations,  as  far  differins:  as  P"'"'^'^ 

.    .  ,  ,  .     .  o         caules : 

Spirit  from  Flejh^  I  firft  obferve,  that  Civill  weapons  My  extm. 
are  moft   improper  and  unfitting  in   matters  of  thePj'^^^^y 
Spirituall  Jlate  and    kingdojue^   though   in   the   Civill \[^^^  2 
Jlate  molf  proper  and  futable.  Cor.  10.4. 


148  The  Bloudy  Tenent. 

CHAP.  XLV. 

FOr  (to  keepe  to   the  Jimilitude  which   the  Spirit 
ufeth,  for  instance)  To  batter  downe  '^Jlrong  hold, 
high  "wall,  fi'^t-,  tower  or  cajtle,  men  bring  not  a  firft 
and  fecond  Admonition,  and  after  obftinacie,  Excom- 
munication, which  are  fpirituall  weapons  concerning 
them  that  be  in  the  Church :  nor  exhortation  to  Repent 
and   be  bapti'zed,  to  beleeve   in   the   Lord  Jefus,  &c. 
which  are  proper  weapons  to  them  that  be  without, 
&c.    But  to  take  a  jirong  hold,   men   bring  Canons, 
Culver  ins,  Saker,'  Bullets,  Powder,  Mujquets,  Swords, 
Pikes,  &c.  and  thefe  to  this  end  are  weapons  effed:- 
uall  and  proportionable. 
Spiritual!  72]    On  the  Other  fide,  to  batter  downe  Idolatry,  falfe 
^?^°fffA  'VDorJljip,   herejie,  fchifnie,   hlindjiejje,   hardnejj},   out  of 
uall  in       the  Joule  and  Jpirit,  it  is  vaine,   improper,  and  unfu- 
fpirituall    table  to  bring  thofe  weapons  which  are  ufed  by  per- 
Q2i^{l'i        fecutors,Jlocks,  whips,  prijons,  f  words,  gibbets,  Jlakes, 
&c.  (where  thefe  feem  to  prevaile  with  fome  Cities 
or  Kingdomes,  a  ftronger  force  fets  up  againe,  what 
a  weaker  pull'd  downe)  but  againfl  thefe  fpirituall 
Jirong  holds  in  the  foules  of  men,  Spirituall  Artillery 
and  weapons  are  proper,  which  are  mighty  through 
God  to  fubdue  and  bring  under  the  very  thought  to 
obedience,  or  elfe  to  binde  faft  the  foule  with  chaines 
of  darknejj'e,  and  locke  it  up  in  the  prijon  of  unbeleefe 
and  hardnefie  to  eternity. 

'  "(i)  The  peregrine  hawk.  Harrifon  tlic   wciglit   of  the   Sakcr  was 

(2)  A   piece   of  ordnance  of  three  1500   lbs."     J.  O.  Halliwell,  DiSlionary 

inches  and  a  half  bore,   weight   of  fhot  of  Archaic  and  Provincial  Words.  2:  702. 
five  pounds  and   a  half.      According  to 


The  Bloudy  Tenent.  149 

2.   I  obferve  that  as  chnll  weapons  are  improper  in  C'^'" 
this  bufinelle,  and  never  able  to  effecH:  ought  in   theJ,^oj'^o°"y 
Joule:  So  (although  they  were  proper,  yet)  they  are  improper, 
unnecclTary,  for   it'^  as   the  Spirit  here  laith  (and   the^''//'""''' 

dl      J^  ,   .    .  f  .  ^  ceilarv  in 

Anjwcrer  gv^.nis)  Jpirituall  weapons  in  the  hand  oripirhiiall 
Church  officers  are  able  and  ready  to  take  vefigeance  ^'^^^^'^s- 
on  all  diiobedience,  that  is  a/?/e  and  mighty,  futhcient 
and  ready  for  the  Lords  worke  either  to  Jave  the 
foule,  or  to  /'///  the  foule  of  whomfoever,  be  the  party 
or  parties  oppolite,  in  which  refpe(5t  I  may  againe 
remember  that  fpeech  of  Jo/^,  How  haft  thou  helped 
him  that  hath  no  power  ?  Jo/}  26. 

Peace.   Offer  this  (as  Malachic  once  fpake)  to  the  No  carth- 
Governours  the  Kings  of  the  Earth,  when  they  befiege,  l^  ^^^^f_ 
beleagure,  and  ailault  great  Cities,  Caftles,  Forts,  &c.crnours 
fliouki  any  fubjed:  pretending  his  fervice  bring  ftorej^'"  Jj^ '° 
oi pins,  Jiicks,  Jirawes,  bulriijhes,  to   beat   and   batter  ^^  pre. 
dovjwQ  Jiofie  walls,  mighty  Bulwarkes,  what  might  tend  to 
his  expe(^ation  and  reward  be,  but  at  lealf  the  cen-  ^^^^  ^J 
fure  of  a  man  diftradl,  befide  himfelfe  ?  &c.  Kings. 

Truth.  What  fliall  we  then  conceive  of  His  dif- 
pleafure,  (who  is  the  chiefe  or  Prince  of  the  Kings  ot 
the  earth,  and  rides  upon  the  Word  of  Truth  and 
meekneffe,  which  is  that  white  Horfe,  Rev.  6.  and  Rev. 
19.  with  His  holy  witnejfes  the  white  Troopers  upon  Pfal.  45. 
white  horfes)  when  to  His  helpe  and  aid  men  bring  -procTpcrl! 
and  adde  fuch  unneceffary,  improper  and  weake  muni- 
tion ? 

Will  the  Z/Or^  ytyz/j-  (did   He   ever   in   His   ownespirituall 
Perfon  practice,  or  did   he  appoint   to)  joyne  to  His^"^"^""'- 
Breajl plate  of  Right eoiifnejfe,   the  breajl plate   oi  iron^^{^  (^ 
2indjieele?  to  the  Helmet  oi  right eoujhej/e  and  y^/i;^- applied 


150  T^he  Bloudy  Tenent. 

Material!  ({qjj  in  Chrijl^  an  helmet  and  creft  of  iron,  brajfe,  or 

uall  ArtU-V^^^^j  ^  target  of  wood  to   His  fliield  of  Faith  ?   [to] 

lery  unfit-  His  two  edged  fword  comming  forth  of  the  mouth  of 

ly  joyned  y^/^^j-    [\^q   materiall   fword.   the   worke   of   Smiths 

73]  and  Cutlers  ?  or  a  girdle  of  fhooes  leather  to  the 

girdle  of  truth,   &c.      Excellently  fit   and  proper  is 

An  alarmethat  alarme  and  item,  Pfal.  2.  Be  wife  therefore  O  ye 

to  civill     Ki?igs   (efpecially   thofe   ten   Horns,   Rev.    17.)   who 

Rulers    '^  under  pretence  of  fighting  for  Chrijt  J  ejus  give  their 

power  to  the  Beajl  againft  Him,  and   he  warned  ye 

Judges  of  the  Earth  :   Kijfe  the  Son,  that  is  wiihjub- 

jeBion  and  affeBion,  acknowledge  Him  only  the  King 

and  "Judge  o^ Joules  (in  that  power  bequeathed  to  His 

MiniJIers  and  Churches)  left  if  His  wrath  be  kindled, 

yea  but  a  little,  then  blejjed  2iVQ  they  that  truji  in  Him. 

CHAP.   XLVI. 

Concern-  Peace."^^ Ow  in  the  fecond  place  concerning  that 
^"8 J^?^^  1^    Scripture,  Ro?n.  13.  which  it  pleafeth  the 

X^^^^Q^Q^  Anfwerer  to  quote,  and  himfelfe,  and  fo  many  excel- 
in  fpirit-  lent  fervants  of  God  have  infifted  upon  to  prove  fuch 
^^^^^^^^^  perjecution  for  Confcience  \  how  have  both  he  and 
they  wrejied  this  Scripture  (not  as  Peter  writes  of  the 
wicked,  to  their  eternall,  yet)  to  their  owne  and  others 
tejnpora/l  deJiruBion  by  Civill  wars  and  combujiions  in 
the  world  ? 

My  humble  requeft  therefore  is  to  the  Father  of 
Lights,  to  fend  out  the  bright  beames  of  the  Sun  of 
RighteouJheJJe,  and  to  fcatter  the  mift  which  that  old 
Jerpent,  the  great  jugler  Sathan,  hath  raifed  about 
this  holy  Scripture,   and   my  requeft  to   you  (divine 


The  Bloudy  Tenejit. 


I  CI 


Truth)  is  for  your  care  and  paines  to  inlighten  and 
cleare  this  Scripture. 

Truth.   Firft  then  upon   the  ferious  exaftiination  of^o"^-  '3- 
this  whole  Scripture   it   will   appeare   that  from   the^Q^^^^^'al] 
ninth  verfe  of  12  Chap,  to  the  end  of  this  whole  i3ofrpirit- 
Chap.  the  Spirit  handles  the  duties  of  the  Saints  in".^'!,?'"^ 
the  carefull  obfervation  of  the  fecond  Table  in  their  faires. 
civil  converfation,  or  walking  towards  men,  and  fpeaks 
not  at  all  of  any  point  or  matter  of  the   iirfl  Table 
concerning  the  Kingdome  of  the  Lord  Jefus. 

For,  having  in  the  whole  Epiftle  handled  that 
great  point  of  free  yiiJiiJicatio?i  by  the  free  Grace  of 
God  in  Chriji,  in  the  beginning  of  the  12  Chap,  he 
exhorts  the  Beleevers  to  give  and  dedicate  themfelves 
unto  the  Lord  both  \n  Joule  and  body,  and  unto  the  9 
verfe  of  the  i  2  Chap,  he  exprelfely  mentioneth  their 
converfation  in  the  Kingdotne  or  Body  of  Chrijl  'Jefus, 
together  with  the  feverall  Officers  thereof. 

And  from  the  9  ver.  to  the  end  of  the  i  3  he  plainly 
difcourfeth  of  [74]  their  civill  converfation,  and  walk- 
ing, one   toward   another,   and   with   all   men,  from 
whence  he  hath  faire  occafion  to  fpeake  largely  con-Thefcope 
cerning   their   fubjecflion   to   Magijtrates  in    the    13°^    °™* 
Chap. 

Hence   it   is   that   verfe  7  of  this    1 3  Chap.  PaulLoy^  to 
exhorts  to  performance  of  love  to   all   men  {MaQ-i/-^^^'^}^^, 

K      *  -^  dutvortnc 

trates  and  fuhjeBs)  verfe  7.  8.  Render  therefore  to  all  whole 
their  due,  tribute  to  whom  tribute  is  due,  cuJio?ne  to  Second 
whom  cujiome,feare  to  ^\\ovc\  feare,  honour  to  whom    ^   ^' 
honour.      Owe   nothing   to   any  man,  but  to  love  one 
another,  for  he  that  loveth  another  hath  fulfilled  the 
Law. 


152  The  Bloudy  Tenent. 

How  love  If  any  man  doubt  (as  the  Papifts  fpeak)  whether  a 
the  Law  ^^"  "^^y  perfedily  fulfill  the  Law  ;  every  man  of 
found  judgement  is  ready  to  anfwer  him  that  thefe 
words  [He  that  loveth  hath  fulfilled  the  Law\  con- 
cerneth  not  the  whole  Law  in  the  firfi:  Table,  that 
is  the  worfljip  and  Kiiigdome  of  God  in  Chrifi. 

Secondly,  That  the  Apoftle  fpeaks  not  here  of  per- 
fed:  obfervation  of  the  fecond  Table  without  failing 
in  word  or  ad:  toward  men,  but  layes  open  the  fumme 
and  fubftance  of  the  Law^  which  is  love^  and  that 
he  that  walkes  by  the  rule  of  love  toward  all  men 
(^Magijlrates  and  fiubjeBs)  he  hath  rightly  attained 
unto  what  the  Law  aimes  at,  and  fo  in  Evangelicall 
obedience  fulfills  and  keeps  the  Law. 

Hence  therefore  againe  in  the  9  verfe  having  dif- 
courfed  of  the  5  Command  in  this  point  of  ^uperi- 
ours^  he  makes  all  the  reft  of  the  Commandements 
of  the  fecond  Table,  which  concerne  our  walking 
with  man  (viz.  Thou  Jh alt  not  kill ^  Thou  Jl:) alt  not  com- 
mit adultery^  Thou  Jh  alt  not  fie  ale.  Thou  JIj  alt  not  be  are 
falfie  witnefie.  Thou  Jhalt  not  covet :  and  if  there  be 
any  other  Commandement,  to  be  briefly  comprehen- 
ded in  this  faying,  namely.  Thou  Jljalt  love  thy  neigh- 
bour as  thy  fie  If e. 

And  verfe  10  Love  worketh  no  ill  to  his  neighbour, 
therefore  love  is  the  fulfilling  of  the  Law,  that  is  (as 
before)  the  Law  concerning  our  civill  converfiation 
toward  All  men,  Magifirates  or  Governours,  and 
fellow-fubje(5ts  of  all  conditions. 

'  The  brackets  are  in  the  original  text. 


The  Bloudy  Tenent.  _  153 

CHAP.  XLVII. 


Peace.  \  Lthough  the  Scripture  is  fufficient  to  make^o.'"-  '3 
±\.  the  ??iafi  of  God  perfeBy  and  the  foole  'wife^^l^^^' 
\.o  falvation^  and  our  faith  in  GodwiW^  be  only  founded  even  by 
upon  the  Rocke  Chriji,  and  not  upon  \ys\  they^//<'/ofj^^"^  ^^^^ 
m^ns  judgef?ients  and  opinions:   Yet  as  P^z^/ alledgeth fecution 
ih.Q  judgement  and  fayings  oi  unbeleevers  for  their  con-^°^  con- 
viBion  out  of  their  owne  tenets  and  grants :  So  I  pray  '^'^"'^^• 
you  to  fet  downe  the  words  of  one  or  two  (not  unbe- 
leevers   in   their  perfons^  but   excellent   and   pretious 
fervants  and  witnejfes  of  God  in   their  times,  whofe 
names  are  fweet  and  pretious  to  all  that  feare  God) 
who   although    their  judgement   ran    in    the   com?non 
Jireanie^  viz.  That  Magijirates  were  keepers  of  the  2 
Tables,  dejendors  of  the  Faith  again  ft  Heretic ks,  and 
notwithftanding   what    ever  they   have   written   for 
defence  of  their  judgements,  yet  the  light  of  truth  fo 
evidently  (hined  upon  their  Joules  in  this  Scripture, 
that  they  abfolutely  denied  the  1 3  of  the  Rofnanes  to 
concerne  any  matter  of  the  hrft  Table. 

Truth.   Firft,  I  (hall  produce  that  excellent  fervant  Calvins 
of  God,  Calvin,  who   upon   this    i  -3   to  the  Rofnanes^c^^"^^^"^^ 

n-  t  IT  •       n    1       •     -i-i  °^  Rom. 

writes  ;'  Tota  autem  hcec  aijputatio  ejt  de  ctvilwus  pra-  13. 
feBuris :  It  agfrujira  inde  Jdcrilegatn  Juatn  tyranni- 
dem  Jlabilire  ?noliuntur  qui  Domifiatwn  in  conjcietitias 
exerceant :  But  (faith  he)  this  whole  difcourfe  con- 
cerneth  civill  Magijirates,  and  therefore  in  vaine  doe 
they  who  exercife  power  over  conjciences,  goe  about 
from  this  place  to  eftablifti  xh.Qiv  jdcrilegious  tyranny. 

'  Johannis  Calvini  Commentarii,  edit.  A.  Tholuck,  v:  200. 
20 


154  ^ke  Bloudy  Tenent. 

Peace.   I  know  how  far  mofl:  men  (and  efpecially 

the  fheep  of  lefus  will  flie  from  the  thought  of  exer- 

cifing  tyranny  over  confcience)  that  happily  they  will 

difclaime  the  dealing  of  all  with  7nens  confciences : 

Yet  if  the  Adis  and  Statutes  which  are  made  by  them 

concerning  the  worfhip  of  God  be  attended  to  ;  their 

profeffion  {and   that  out   of  zeale  according    to  the 

patterne  of  that  ceremoniall  and  figurative   ftate   of 

Godspeo-//>-^^/^  to  fuffer  no  other   Religion  nor  worfhip  in 

to^be°^^     their  Territories,  but  one  ;  their  profejjioii  and  praSiice 

found,  yet  to  defend  their  Faith  from  reproach  and  blafphemy 

proved      q£  Jj^reticks  by  Civill  weapons,  and  all  that  from  this 

tors.^"^"      very  i  3  of  the  Romanes  ;   I  fay  if  thefe  particulars  and 

others  be  with  feare  and   trembling  in   the  prefence 

of  the  moil  High  examined ;   the  wonderfull  deceit 

of  their   owne  hearts  fliall   appeare   unto   them,  and 

how  guilty  they  will  appeare  to  be  of  wrefting  this 

Scripture  before  the  Tribunall  of  the  mofl  High. 

Truth,  Again  Calvin  fpeaking  concerning  fulfilling 
of  the  Law  by  love,  writes  thus  on  the  fame  place  :' 
Sed  Paulus  in  totatn  Legetn  non  refpicit,  tantum  de  offi- 
ciis  loquitur,  quce  nobis  erga  proximu  defudndajitur  alege : 
That  is,  Paul  hath  not  refped:  unto  the  whole  Law, 
he  fpeaks  [76]  only  of  thofe  duties  which  the  Law 
commands  towards  our  neighbours,  and  it  is  manifeft, 
that  in  this  place  by  our  neighbours  hee  meanes  high 
and  low,  Magijlrates  and  JiibjeBs,  unto  whom  we 
ought  to  walke  by  the  rule  oi  love,  paying  unto  every 
one  their  due. 

Again  e,  Cater  urn  Paulus  hie  tantum  meminit  Jecunde 
'Tabula  quid  de  ea  tantwn  erat  quajlio  r   But  Paul  here 

■  Commentarii,  v :  20 1 .  ^  Commentarii,  v :  201. 


The  Bloudy  Tenent.  155 

only  mentioneth  the  fecond  Table,  becaufe  the  quef- 
tion  was  only  concerning  that. 

And  againe,  ^lod  aute??j  repetit  co^nplementiim  legis  Cahjn^ 
eJJ'e  dileclmiem,  intcllige  (ut  prius)  de  ea  legis  parte  ^z<^<5^that^the  ' 
hominum  focietatem  JpeBat :  Prior  enim  legis  tabula  firil  Table 
qua  ejl  de  cultu  Dei  minifue  hie  attingitur  :^   But  in  ^""^5,''": 
that  he  repeateth  that  lo'^ce  is  the  fulfilling  of  the  Law,  worniip,is 
underhand  as  before,  that  he  fpeakes  of  that  part  ofn"t  J^^rein 
the  Law  which  refped:s  huma?te  fociety  ;  for  the  fi^'ft  touched^ 
Table  of  the  Law  which  concerneth  the  Worfliip  of 
God  is  not  in  the  leaft  manner  here  touched. 

After  Cahifi,  his  fuccelfour  in  Geneva  that  holy  and  Bez^mpon 
learned  Beza  upon  the  word  \li^axe</'o.Aai>iTac,  if  there  be^""^-  '3- 
any  other  Commandement  it  is  fummed  up  in  this, 
Thou  Oialt  love  thy  neighbour  as  xhy  J'elfe,  writes  thus: 
Tata  lex  nihil  aliud  qucim  amor  em  Dei  &  proximi  prce- 
cipit,  Jed  tamen  cum  Apojlolus  hoc  loco  de  mut  nis  hom- 
inum ojpciis  dijferat,  legis  vocabulu?n  ad Jecu?ida?n  Tab- 
ulam  rejiringendane  puto.^ 

The  whole  Law  (faith  he)  commands  nothing  elfe 
but  the  love  of  God,  and  yet  neverthelelfe  fince  the 
Apojlle  in  this  place  difcourfeth  of  the  duties  of  men 
one  toivard  another,  I  thinke  this  terme  law  ought 
to  be  reftrained  to  the  fecond  Table. 

CHAP.  XLVIII. 

Peace.T  Pray  now  proceed  to  the  fecond  Argument 

X  from  this  Scripture  againft  the  ufe  of  civill 

weapons  in  matters  of  Religion  and  fpirituall  worfliip. 

'  Commentarii,  v:  202.  2  Bczse,  Nov.  Tell,  in  loco,   edit.  Lon- 

dini,   1585.   (Underhill.) 


156  T^he  Bloudy  Tenent. 

Truth.  The  Spirit  of  God  here  commands  fubjec- 
tion  and  obedience  to  higher  Powers,  even  to  the 
Komane  Emperours  and  all  fubordinate  Magijirates ; 
and  yet  the  Emperours  and  Governours  under  them 
were  ftrangers  from  the  life  of  God  in  Chrift,  yea 
moft  averfe  and  oppojite,  yea  cruell  and  bloody  Perfe- 
cutors  of  the  name  and  Followers  of  yif/z/j- ;  and  yet 
unto  thefe  is  this  JubjeBion  and  obedience  [77]  com- 
manded. Now  true  it  is,  that  as  the  civill  Magijitrate 
is  apt  not  to  content  himfelfe  with  the  ?najejiy  of  an 
earthly  Throne,  Crowne,  Sword,  Scepter,  but  to  feat  him- 
felfe in  the  Throne  of  David  in  the  Church :  So  Gods 
people  (and  it  may  be  in  Pauls  time)  conlidering  their 
high  and  glorious  prefer?nent  and  priviledges  by  Jejus 
Chriji,  were  apt  to  be  much  tempted  to  defpife  Civill 
Governours,  efpecially  fuch  as  were  ignorant  of  the 
Son  of  God,  and  perfecuted  him  in  his  fervants. 
Paul  Now  then  I  argue,  if  the  Apojlle  fhould  have  com- 

to  the  Ro-  iTianded  i\nsJubjeBiofi  unto  the  Roniane  Emperours  and 
mane  Gov  Ro?nane  MagiJlratcs  in  fpirituall  caufes,  as  to  defend 
^•"""^  ^°   the  truth  which  they  were  no  way  able  to  difcerne,  but 
truth,  ixndp^^fecuted,  (and  upon  truft  from  others  no  Magiftrate 
to  punifh   (not  perfwaded  in  his  owne  co?iJcie?ice)  is  to  take  it.) 
eretic  s.       q^  ^j^^  ^^  punifh  Hereticks,  whom  then  alfo  they 
muft  difcerne  ^nd  judge,  or  elfe  condemne  them  as  the 
yewes  would  have  Pilate  condemne  the  Lord  fefus 
upon  the  Jente?ice  of  others,  I  fay  if  Paul  lliould  have 
(in  this  Scripture)  put  this  worke  upon  thefe  Romane 
Governours,  and  commanded  the  Churches  of  Chriji 
to   have  yeelded  fubjeBion  in   any  fuch   matters,  he 
muft  (in  the  judgement  of  all  men)  have  put  out  the 
eye  of  Faith  and  Reafon  and  Senfe  at  once. 


The  Bloudy  Tenent.  i  ^j 

CHAP.  XLIX. 

Peace.^T  is  faid  by  fome,  Why  then  did  P^u/  him- 
A  felfe,  yf^.  25.  appeale  to  Cajar,  unlelfe  that 
Ccefar  (though  he  was  not,  yet)  he  ought  to  have 
beene  a  fit  "Judge  in  fuch  matters  ? 

Truth.   I  anfwer,  if  Paul  in  this  Appeale  to  Ccefar,  P'^"^^ 
had  referred  and  fubmitted  fnnply  and  properly  the  c^/J;- an: 
caufe  oi  Chriji,  his  Minijlry  and  Mhiijlration  to  the  cuffed. 
Rofnafie  Kmperours  Tribunal],  knowing  him  to  be  an 
Idolatrous  Jlr anger  from  the  /rz/<^  Gc><'/,  and  a  Zy/^«-like  If  P^/^/ 
bloody  perfecutor  of  the  Lord lejus,  the  Lambe  of  GW,  ^^   ^P' 
I  fay  let  it  be  confidered  whether  or  no  he  had  com-  Cafar  in 
mitted  thefe  5.  Evils.  fpirituall 

The  iirft  againft   the  dimmeft  light  of  Peafon  in  had  com-^ 
appealing  to  darhiejfe  to  judge  light,  to  u7irigljteouJ-  min^d  5. 
nejfe  to  judge  righteou/hejje,  the  Jpiritually  bliiide,  to^^'^^- 
judge  and  end  the  controverlie  concerning  heavenly 
colours. 

Secondly,  again  ft  the  caufe  of  Religion,  which  if 
condemned  by  every  inferiour  Idolater,  muft  needs  bee 
condemned  by  the  Ccvjars  themfelves,  who  (Nabu- 
chadfie-zzar-\\\^Q)  fet  up  their  State-i?nages  or  [78J  Re- 
ligions, commanding  the  Worlds  uniformity  of  worjhip 
to  them. 

Thirdly,  againft  the  holy  State  and  Calling  of  the 
Chrijtians  themfelves,  who  (by  virtue  of  their  fubjec- 
tion  to  Chrif)  even  the  leaft  of  them  are  in  fpirituall 
things  above  the  higheft  Potentates  or  Efnperours  in 
the  world,  who  continue  in  enmity  againft,  or  in  an 
ignorant  naturall  ftate  without  Chriji  fefus.  This 
honour  or  high  exaltation  above  all  his  Holy  o?ies,  to 


158  The  Bloudy  Tenent. 

binde  (not  literally  but  fpiritually)  their  Kings  in 
Chaines,  and  their  Nobles  in  Linkes  of  Iron,  Pfal.  49. 
Fourthly,  againft  his  owne  Callings  ApoJileJJjip,  or 
office  of  Miiiijlery^  unto  which  Cct'Jar  himfelfe  and 
all  Potentates  (in  fpirituall  and  foule  matters)  ought  to 
have  fubmitted  :  and  unto  which  in  controverlies  of 
Chrijis  Church  and  Kingdome^  Ca^Jar  himfelf  ought 
to  have  appealed,  the  Church  of  God  being  built  upon 
the  foundation  of  the  Apojlles  and  Prophets,  Ephef. 
2.  20. 
Empe-  ^nj  therefore  in  cafe  that  any  of  the  Pomane  Gov- 

them-       ernoursy  or  the  Efjiperour  himfelfe  had  beene  hum- 
felves,  if   bled  and  converted  to  Chrijlianity,  by  the  preaching 
f'b"ft  ^"^  of  Chriji,  were  not  they  themfelves  bound  to  fubjed: 
the  Apof-  themfelves  unto  the  power  of  the  Lord  lefus  in  the 
ties  and     hands  of  the  Apoftles  and  Churches,  and  might  not 
in  fbiritr.  ^^^  Apoftlcs  and  Churches  have  refufed  to  have  bap- 
all  things,  tized  or  waflied  them   into  the  profeffion  of  Chriji 
lefus,  upon  the  apprehenfion  of  their  unworthineffe? 
Or  if  received  into  Chrijiian  Fellowjlnp,  were  they 
not  to  ftand  at  the  Bar  of  the  Lord  lefus  in  the  Church, 
concerning  either  their  opinions  or  praBices,  were  they 
not  to  be  cafl:  out  and  delivered  unto  Sathan  by  the 
power  of  the  Lord  lefus,  if  after  once  and  twice  adtno- 
nition  they  perlift  obflinate,  as  faithfully  and  impar- 
tially, as  if  they  were  the  meanefh  in  the  Empire : 
Yea,  although  the  Apoftles,  the  Churches,  the  Elders 
or  Governours  thereof  were  poore  and  meane  defpifed 
perfons  in  civill  refpefts,  and  were  themfelves  bound 
to  yeeld  all  faithfull  and  loyall  obedience  to  fuch  Emp- 
erours  and  Governours  in  Civill  things. 

Were  they  not  (if  Chrijiians)  bound  themfelves  to 


The  Bloudy  Tenent.  1 5  9 

have  fubmitted  to  thofe  fpirituall  decrees  of  the  Apof- 
tles  and  Elders,  as  well  as  the  loweft  and  meaneft 
members  o'i  Cbrijl^  AB.  \6?  And  if  lb,  how  (hould 
Paul  appeale  in  fpiritiuill  things  to  Cajar,  or  write 
to  the  Churches  of  I  ejus  to  fubmit  in  Chrijiiau  or 
Spirituall  matters  ? 

Fifthly,  if  Paul  had  appealed  to  Cwjar  in  fpirituall 
refped:s,  hee  [79]  had  greatly  prophaned  the  holy 
name  of  God  in  holy  things,  in  fo  improper  and  vaine 
2.  projlitutioji  oi  fpirituall  things  \.o  carnall  and  nat- 
ural] judgements,  which  are  not  able  to  comprehend 
fpirituall  matters,  which  are  alone  fpiritually  dif- 
cerned,  i  Cor.  2. 

And   yet   Ccifar  (as  a  civill  fupreme   Magijirate)  Lawfull 
ought  to  defend  Paul  from  Civill  violence,  and  fa?i-  fn  ^^viH 
derous  accifatio?is  about  [edition,  mutiny,  civill  difobe-  things  to 
dience,  &c.     And  in  that  (tn^Q  who  doubts  but  GWj-f'^'ll- 

,  JVIagil- 

people  may  appeale  to  the  Romane  Ccfar,  an  Egyp-  trates. 
tian    Pharaoh,   a   Philiftian   Abimelecke,   an   Affyrian 
Nahuchadnezzar,  the  great  Mogol,  Prefer  lohn,  the 
great  Turke,  or  an  Indian  Sac  him  ? 

CHAP.  L. 

Peace.\T^TY{\ch.  is  the  third  Argument  againft 
V  V  the  civill  Magif  rates  power  \v\  fpirit- 
uall and  foule  matters  out  of  this  Scripture,  Pom.  i  3  ? 
Truth.  I  difpute  from  the  nature  of  the  Magif- 
trates  weapons,  verf  4.  He  hath  ay^or^  (which  hee 
beares  not  in  vaine)  delivered  to  him,  as  I  acknowl- 
edge from  Gods  appoifitmefit  in  the  free  confent  and 
choice  oi  xh^fubjeds  for  common  good. 


i6o  The  Bloudy  Tenent. 

We  muft  diftinguifli  oi fwords. 
Foure  We  jfinde  foure  forts  oi  f words  mentioned  in  the 

fwordf     ^^'^  Tejiament. 

mentioned     Firft,  tht/wordoi perfecuttou,  which  Herod {)iVQtch.QA 

j^  ^^^       forth  againft  Ia?}ies,  AB.  i  2. 

tament.  Secondly,  th^fword  of  Gods  Spirit,  expreily  faid  to 

be  the  Word  of  God,  Ephef.  6.  \  J  word  of  two  edges 
caried  in  the  mouth  of  ChriJI,  Rev.  i.  which  is  of 
ftrong  and  mighty  operation,  piercing  betweene  the 
bones  and  the  marrow,  betweene  the  Joule  and  the 
fpirit,  Heb.  4. 

Thirdly,  the  great  [word  of  War  and  Deftru(5lion, 
given  to  him  that  rides  that  terrible  Ked  Horfe  of 
War,  fo  that  he  takes  Peace  from  the  Earth,  and 
men  kill  one  another,  as  is  moft  lamentably  true  in  the 
Jlaughter  of  fo  many  hundred  thoufand  foules  within 
thefe  few  yeares  in  feverall  parts  of  Europe,  our  owne 
and  others. 

None  of  thefe  3  fwords  are  intended  in  this  Scrip- 
ture : 

TheCivill  Therefore,  fourthly,  there  is  a  Civill /word,  called 
^^^  '  the  Sword  of  Civill  jujlice ;  which  being  of  a  mate- 
riall  civill  nature,  for  the  defence  of  Perfons,  Eftates, 
Fa?nilies,  Liberties  of  a  City  or  Civill  State,  and  the 
fupprejpng  of  uncivill  or  injurious  perfons  or  ad:ions 
by  fuch  civill  punijhment.  It  cannot  according  to  its 
utmoft  reach  and  capacitie  [80]  (now  under  Chriji, 
when  all  Nations  are  meerly  civill,  without  any  fuch 
typicall  holy  refped;  upon  them,  as  was  upon  Ifrael 
a  Nationall  Church)  I  fay,  cannot  extend  io  fpirituall 
and  Soul-caufes,  Spirituall  and  %ow\^  punijhment,  which 
belongs  to  that  fpirituall  fword  with  two  edges,  the 


The  Bloudy  Tenent.  i6i 

Joule -piercing   (in  fouk-faving   or  foule -killing)   the 
Word  of  God. 

CHAP.   LII. 

Truth.   \    Fourth  Argument  from  this  Scripture  I  Tribute, 

±\.  take  in  the  6.  verfe,  from  Tribute^  '^^{/^<'^^^^»&c,meerly 
Gfr.  which   is  a  meerly  civill  Reward  or  RecojjipenceciwWX  re- 
for  the  Magijlrates  worke.      Now  as  the  wages  are,  '^Q"^?^"- 
fuch  is  the  worke:   But  the  wages  are  meerely  civilly  c\\\\\ 
Cujlome^  Tribute^  &c.  not  the  contributions  of  the  Saints  work, 
or  Churches  of  Chriji  (proper   to   the  Spirituall  and 
Chrijtian  Jlate)  and  fuch  work  only  muft  the  Magif- 
trate  attend  upon,  as  may  properly  deferve  fuch  civill 
wages^  reward  or  recompence. 

Laftly,  that   the   Spirit  of  God  never   intended   toMagif- 
dire61:  or  warrant  the  Magijirate  to  ufe  his  Power  in  ^"^^^  ^^^'- 
fpirituall  affaires  and   Religions  worfliip  :     I   argue,  Q^jg  ^-^^ 
from  the  teriue  or  title  it   plealeth   the  wifedome  ofifters. 
God  to  give  fuch  Civill  officer s^  to  wit,  (verf.  6.)  Gods 
Minijiers. 

Now  at  the  very  firft  blufli,  no  man  denies  a  double 
Minijierie. 

The  one  appointed  by  Chriji  "Jefus  in  his  Churchy  The  fpir- 
to  gather y  to  governe^  receive  in^  cajl  out^  and  order  all!J|^^"^'"' 
the  affaires  of  the  Church,  the  Houfe,  Citie  or  King- 
dome  of  God,  Ephef  4.    i  Cor.  1 2. 

Secondly,  a  Civill  Minijlery  or  office,  meevGly  humane  t\^q  civill 
and   civill,   which    Men    agree   to   conftitute  ( called  Minirtery 
therefore  an   humane  creation,  (i    Pet.  2.)  and  is  as"'^ 
true  and  lawfull  in  thole  Nations,  Cities,  Kingdomes, 
&c.  which  never  heard  of  the  true  God,  nor  his  holy 


1 62  The  Bloudy  Tenent. 

Sonne  lefus^  as  in  any  part  of  the  World  belide,  where 
the  Name  of  lefiis  is  moft  taken  up. 

From  all  which  prejnifes^  viz.  that  the  fcope  of  the 
Spirit  of  God  in  this  Chapter  is  to  handle  the  matters 
of  the  fecond  Table  (having  handled  the  matters  of 
t\\tjirji,  in  the  i  2.)  fince  the  Magiftrates  of  whom 
Paul  wrote,  were  naturall,  ungodly,  perfecuting,  and 
yet  lawfull  Magiftrates,  and  to  be  obeyed  in  all  law- 
full  Civill  things. 

Since  all  Magijlrates  are  Gods  Minijters,  effentially 
civilly  bounded  [81]  to  a  civill  work,  with  civill 
weapons  or  inftruments,  and  paid  or  rewarded  with 
civill  rewards.  From  all  which,  I  fay,  I  undeniably 
colledt,  that  this  Scripture  is  generally  miftaken,  and 
wrefted  from  the  fcope  of  Gods  Spirit,  and  the  nature 
of  the  place,  and  cannot  truly  be  alleadged  by  any  for 
the  Power  of  the  Civill  Magijirate  to  be  exercifed  in 
fpirituall  and  Soule-matters. 


Rom.  13 
4 


CHAP.   LII. 

What  IS    Peace.  \  Gainft  this  I  know  many  object  out  of  the 
derftood'  ^^^  4-  verfe  of  this  Chapter,  that  the  Magif- 

by  Evil],  trate  is  to  avenge  or  punifti  Evill :  from  whence  is 
gathered,  that  Herejie,  falfe  Chrijis^  falfe  Qhurches^ 
falfe  MiniJierieSy  falfe  Scales,  being  evill,  ought  to  be 
puniflied  Civilly,  &c. 

Truth.  I  anfwer,  that  the  word  xaxov  is  generally 
oppofed  to  Civill  Goodnejfe  or  Virtue  in  a  Cot?wion- 
wealth,  and  not  to  Spirituall  Good  or  Religion  in  the 
Church. 

Secondly,   I   have  proved  from   the  fcope  of  the 


l^he  Bloudy  Tenent.  163 

place,  that  here  is  not  intended  Evill  againft  the 
Spirituall  or  Cbrijiiaji  EJiate,  handled  in  the  1 2  Chap, 
but  Evtll  againft  the  Civil!  State,  in  this  13.  properly 
tailing  under  the  cognizance  of  the  Civill  Minijier 
of  God,  the  Magijirate,  and  punifhable  by  that  civill 
fword  of  his,  as  an  incivilitie,  diforder,  or  breach  of 
that  civill  order,  peace  and  civility,  unto  which  all  the 
Inhabitants  of  a  City,  Town,  or  Kingdome  oblige  them- 
feRes. 

Peace.  I  have  heard  that  the  Elders  of  the  New- 
Englijh  Churches,  (who  yet  out  of  this  i  3  Ro?n.  main- 
taine  Perfecution)  grant  that  the  Magijirate  is  to 
preferve  the  peace  and  welfare  of  the  State,  and  there- 
fore that  he  ought  not  to  punilh  fuch  linnes  as  hurt 
not  his  peace.  In  particular,  they  fay,  the  Magijirate 
may  not  punilh  fecret  Jifines  in  the  Soule :  Nor  fuch 
finnes  as  are  yet  handling  in  the  Church  in  a  private 
way  :  Nor  fuch  finnes  which  are  private  in  Eamilies; 
and  therefore  they  fay,  the  Magijirate  tranfgrelfeth 
to  profecute  complaints  of  children  againft  their 
parents,  Jervants  againft  inajiers,  wives  againft  huj- 
bands,  (and  yet  this  proper  to  the  Civill  State)  Nor 
fuch  fmnes  as  are  between  the  Members  and  Churches 
themfelves. 

And  they  confefle,  that  if  the  Magijirate  punifli, 
and  the  Church  punifh,  there  will  be  a  greater  Rent 
in  their  Peace. 
82]    Truth.   From  thence  (fweet  Peace)  may  we  well^o"^^  gi^'^ 

Obferve,  _  ^  _      Sagiilate 

Firft,   the  Magijirate  is  not  to  punifti   all   Evtll,v^\\ir.\s 
according:  to  this  their  confeljion.  "°^,  ^'f' 

*■  3  n  d,  1 3  k  c 

The  diftind:ion  of  private  and  publike  Evill  will  tVom  him 


164  T^he  Bloudy  Tenent. 

thatwhichnot  here  availe,  becaufe  fuch  as  urge  that  terme  Evill, 

So  Wm.^'   viz.  that  the  Magiftrate  is  to  punifli  Evill,  urge  it 

ilriftly,  eo  nomine,  becaufe   Hcrejie,  Blafphemie,  falfe 

Church,  falfe  Minijlerie  is  evill,  as  well  as  Diforder  in 

a  Civill  State. 

Secondly,  I  obferve,  how  they  take  away  from  the 
Magijlrate  that  which  is  proper  to  his  cognifance,  as 
the  complaints  oi  Jervants,  children,  wives,  again  ft  their 
parents,  majiers,  husbands,  &c.  [Families  as  families, 
being  as  ftones  which  make  up  the  common  build- 
ing, and  are  properly  the  objed:  of  the  Magijirates 
care,  in  refpedt  of  Civill  Government,  Civill  order 
and  obedience.) 

CHAP.    LIV. 

Peace. "^  Pray  now  (laftly)  proceed  to  the  Authours 
X  Reafon  why  Chrijts  Difciples  fliould  be  fo 
far  from  perfecuting,  that  they  ought  to  blelfe  them 
that  curfe  them,  and  pray  for  them  that  perfecute 
them,  becaufe  of  the  freenejfe  of  Gods  grace,  and  the 
deepenejfe  of  his  Councels,  calling  them  that  are  Rne- 
mies,  Perjecutors,  No  people,  to  become  ?neeke  Lambes, 
ih^Jloeep  and  people  of  God,  according  to  i  Pet.  2.  20. 
You  which  were  not  a  people,  are  now  a  people,  &c. 
and  Matth.  20.  6.  Some  come  at  the  laji  houre,  which 
if  they  were  cut  off"  becaufe  they  came  not  fooner, 
would  be  prevented,  and  fo  fhould  never  come. 

Unto  this  Peajon  the  Anfwerer  is  pleafed  thus  to 
reply  : 

Firft  in  generall ;  We  muft  not  doe  Evill,  that 
Good  may  come  thereof. 


The  Bloudy  Tenent.  165 

Secondly,  in  particular,  he  affirmeth,  "that  it  isToiera- 
"  evill  to  \.o\QV2iiQjeditious  evill  doers  ^/educing  Teachers,  cufled.  ' 
** J candalous  livers :  and  for  proof  of  this  he  quotes  Upon  this 
"  Chrijis  reproofe  to  the  Angel oi  the  Church  at  Per-'^^^'^^^l 
''^  ganms,  for  tolerating  them  that  hold  the  doBrine  of  GooAw'm 
'-'■Balaam;  and  againfl:  the   Church  oi  T/^/^/yrtf,  for ^xcdlcnt- 
"  tolerating  "Jefabel  to  teach  and  feduce.  Revel.  2.  1 4- difcourfed 
"20. 

Truth.  I  anfwer,  iirft,  by  affenting  to  the  generall 
Propofition,  that  it  is  moft  true,  like  unto  Chrift  Jefus 
himfelfe,  a  fure  foundation,  i  Cor.  3.  Yet  what  is  built 
upon  it,  I  hope  (by  Gods  affiftance)  to  [83  |  make  it 
appeare  is  but  hay  2LnA  Jlubble,  dead  2.nd  withered,  not 
fuiting  that  golden  foundation,  nor  plealing  to  the  Father 
of  ?nercies,  nor  comfortable  to  the  Soules  of  men. 

It  is  t'T77/(  faith  he)  to  tolerate  notorious  evill  doers, 
feducing  Teachers,  fcandalous  livers. 

In  which  fpeech  I  obferve  2  evills : 

Firft  that  this  Propojition  is  too  large  and  generall, 
becaufe  the  Rule  admits  of  exception,  and  that  accord- 
ing to  the  will  of  God. 

1.  It  is  true,  that  Evill  cannot  alter  its  nature,  but 
it  is  alway  Evill,  as  darknejfe  is  alway  darknefe,  yet 

2.  It  muft  be  remembred,  that  it  is  one  thing  to  Evill  is 
command,  to  cone e ale,  to  councell,  to  approve  Evill,  and  1   f/^ 
another  thing  io  permit  and /z/^r  Evill  with,  protejla-  pcrmimon 
tion  againlt  it,  or  diflike  of  it,  at  leaft  without  appro-^'^'^^  '"^y 

I     .•  c  •  ^  in  cale  be 

batton  of  It.  _  ^^^^ 

Laflly,  this  fujferance  or  permijjion  of  Evill  is  not 

for  its  own  fake,  but  for  the  fake  of  Good,  which  puts 

a  refpedl  of  Goodnejfe  upon  fuch  permijjion. 

Hence  it  is,  that  for  Gods  owne  Glorie  fake  (which 


1 66  The  Bloudy  Tenent. 

Gods  won- is  the  higheft  Good)  he  endures,  that  is,  permits  or 
era'tk!!i!°'"/^/^^-^  the  Veffels  of  Wrath,  Rom.  9.  And  therefore 
although  he  be  of  pure  eyes,  and  can  behold  no 
iniquitie,  yet  his  pure  eyes  patiently  and  quietly 
beholds  and  permits  all  the  idolatries  and  prophana- 
tions,  all  the  thefts  and  rapines,  all  the  whoredomes  and 
abo7iiinations,  all  the  7mirthers  and  poyfonings  ;  and  yet 
I  fay,  for  his  glory  fake  he  is  patient,  and  long  permits. 

Hence  for  his  peoples  fake  (which  is  the  next  Good 
in  his  Son)  he  is  oftentimes  pleafed  to  permit  and 
fufFer  the  wicked  to  enjoy  a  longer  reprive.  There- 
fore he  gave  Paul  all  the  lives  that  were  in  the  (liip, 
Adis  27. 

Therefore  he  would  not  fo  foone  have  deftroyed 
Sodome,  but  granted  a  longer  permijjion,  had  there  been 
but  10  righteous.  Gen.  19.  Therefore,  Jere?n.  5.  had 
he  found  fome  to  have  ftood  in  the  gap,  he  would 
have  fpared  others.  Therefore  gave  he  Jefabel  a  time 
or  fpace.  Revel.  2. 

Therefore  for  his  Glory  fake  hath  he  permitted 
longer  great  Jinners,  who  afterward  have  periflied  in 
their  feafon,  as  we  fee  in  the  cafe  of  Ahab,  the  Nine- 
vites  and  Amorites,  &c. 
Deut.  24.  Hence  it  pleafed  the  Lord  not  onely  to  permit  the 
many  evills  againfl:  his  owne  honourable  ordinance 
of  Mariage  in  the  world,  but  was  pleafed  after  a  won- 
derfull  manner  to  fufFer  that  lin  of  many  [84]  wives 
in  Abraham,  "Jacob,  David,  Salomon,  yea  with  fome 
expreffion  which  feeme  to  give  approbation,  as  2  Sam. 
12. 

Peace.  It  may  be  laid,  this  is  no  patterne  tor  us, 
becaufe  God  is  above  Law,  and  an  abfolute  Soveraigne. 


The  Bloudy  Tenent.  167 

Truth.  I  anfwer,  although  wee  finde  him  fome- 
time  difpenfing  with  his  Law,  yet  we  never  finde  him 
deny  himfelfe,  or  utter  a  faljljood :  And  therefore 
when  it  crolleth  not  an  ablblute  Rule  to  permit  and 
tolerate  (as  in  the  cafe  of  the  permiffion  of  the  Joules 
and  confcicnces  of  all  men  in  the  world,  I  have  (hewne 
and  fliall  fliew  further  it  doth  not)  it  will  not  hinder 
our  being  holy  as  hee  is  holy  in  all  manner  of  con- 
verfation. 

CHAP.  LIV. 

Peace.TT  will  yet  bee  faid,  it  pleafeth  God  to  permit 

-L  Adulteries,  Murthers,  Poifons  :  God  fuffers  ^ 
men  like  /ifhes  to  devoure  each  other,  Habac.  i.  the 
wicked  to  liouriQi,  ler.  1 2.  yea  fends  the  Tyrants  of 
the  world  to  deftroy  the  Nations,  and  plunder  them 
of  their  riches.  If  a.  i  o.  Should  men  doe  fo,  the  world 
would  be  a  Wildernejje,  and  befide  we  have  command 
for  zealous  execution  of  Juftice  impartially,  fpeedily. 

Truth.   I  anfwer,  we  finde  two  forts  of  cojiimands^^^  ^oJ'fs 
both   from   Mofes  and   from   Chriji,   the   two    great  JJ^a^dT" 
Prophets  and   Mefi^engers  from   the   living  God,  the  both  by 
one  the  type  or  figure  of  the  later  :   Mofes  gave  pofi-  ^^f/"'^ 
tive  Rules  hoth  fpirituall  and  civill,  yet  alfo  hee  gave 
fome  not  pofitive  but  permif/ive  for  the  common  good : 
So  the  Lord  lefus  expoundeth  it. 

For,   whereas   the   Pharifes  urged   it,   that  Mofes 
commanded  to  give  a  Bill  of  Divorcement  and  to  put 
away  :   the  Lord  lefus  expoundeth  it,  Mofes  for  the 
hardnefie  of  your  heart  fujfered  or  permitted,  Math.Mzth.  16. 
19.  17,  18.  17.  i8- 


1 68  The  Bloudy  Tenent. 

The  per-  This  was  2i penjiij/ive  comijiand  univerfall  to  all  Ifrael, 
divorce °inf*^^  ^  g^nerall  good,  in  preventing  the  continuall  fires 
Ifrael.  of  DilTentions  &  Combuftions  in  families  (yea  it  may 
be  Murthers,  Poyfons,  Adulteries)  which  that  people 
(as  the  wifedome  of  God  forefaw)  was  apt  out  of  the 
hardnejfe  of  their  heart  to  break  out  into,  were  it  not 
for  this  preventing  perinifjion. 

Hence  it  was  that  for  a  further  publike  good  fake, 
and  the  publike  fafety,  David  permitted  loab,  a  noto- 
rious malefactor,  and  Shimei  [85  |  and  Adonijah,  &c. 
And  civi//  States  and  Governoiirs  in  like  cales  have 
and  doe  permit  and  fuffer  what  neither  David  nor 
any  civill  Governour  ought  to  doe  or  have  done,  were 
it  not  to  prevent  the  hazard  of  the  whoie^  in  the  (lied- 
ding  of  much  innocent  blood  (together  with  the  nocent) 
in  civill  combujiions. 

Peace.  It  may  be  faid,  loab^  Shimei,  Adonijah,  &c. 
were  only  (as  it  were)  reprived  for  a  time,  and  proves 
only  that  a  feafon  ought  to  be  attended  for  their  pun- 
ifliment. 

Truth.  Anfw.  I  anfwer,  I  produce  not  thefe  inftan- 
ces  to  prove  a  permiflion  of  Tares  (Antichriftians, 
Heretikes)  which  other  Scriptures  abundantly  prove, 
but  to  make  it  cleare  (againll;  the  Anfwerers  allega- 
tion, that  even  in  the  civill  State  permilfion  of  noto- 
rious evill  doers,  even  againfl:  the  civill  State,  is  not 
difapproved  by  God  himfelfe,  and  the  wifeft  of  his 
fervants  in  its  feafon. 


The  Bloudy  Tenent.  169 

CHAP.    LV. 


Truth.T  Proceed.    Hence  it  is  that  fome  Generals  of  ^furie  in  a 
X.  Armies,  and  Governours  of  Cities,  Townes,  ^e^^°"" 
&c.  doe,  and  (as  thofe  former  instances  prove)  law- Civill 
fully  permit  fome  evill  perfons  and  practices  :   As  for^^^|^  ^^" 
inftance,  in  the  civi//  State,  UJiiry,  for  the  preventing  mitted. 
of  a  greater  evill  in  the  civill  Body,  2i?,  Jieali?ig,  robbing, 
inurthering,  periJJjing  of  the  poore,  and  the  hindrance 
or  flop  of  commerce  and  dealing  in  the  Commonwealth. 
Juft    like    Phyficians,     w^ifely    permitting     noyfome 
hwnoiirs,  and  fometimes  dijeafes,  when   the  cure  or 
purging  would  prove  more  dangerous  to  the  dejiruc- 
tion  of  the  whole,  a  weake  or  crazy  body,  and  fpecially 
at  fuch  a  time. 

Thus  in  many  other  inftances  it  pleafed  the  Father 
of  lights,  the  God  of  Ifrael,  to  permit  that  people, 
efpecially  in  the  matter  of  their  demand  of  a  King, 
(wherein  he  pleaded  that  himfelfe  as  well  as  Samuel 
was  rejed:ed.) 

This  ground,  to  wit,  for  a  common  good  oi  the  whole,  Permiffion 
is  the  fame  with  that  of  the  Lord  I ef us  commanding  rp^^.^^  -^^ 
the  Tares  to  be  permitted  in  the  World,  becaufe  other-  the  field  of 
wife  the  Q-ood  wheat  fliould  be  indan^ered  to  be  rooted  ^^^  world 

o  o  tor  3.  two- 

up  out  of  the  Field  ox  World 2X^0,  as  well  as  the  Tares.'  fold  good. 
and  therefore  for  the  good  fake  the  Tares,  which  are  i-  Of 
indeed  evill,  were  to  be  permitted  :   Yea  and  for  the  wheat° 
generall  good  of  the  whole  world,  the  field  it  felfe,  2.  Of  the 
which  for  want  of  this  obedience  to  that  command  ^^°|f 
of  Chriji,  hath  beene  and  is  laid  wafte  and  defolate,  field  it 
with  the  fury  [86J  and  rage  oi  civill  War,  profelfedly '"elfe. 
raifed  and  maintained  (as  all  States  profelfe  for  the 


zz 


\jo  The  Bloudy  Tenent. 

maintenance  of  one  true  Religion  (after  the  patterne 
of  that  typicall  land  of  Canaan)  and  to  fuppreffe  and 
pluck  up  thefe  Tares  oifalfe  Prophets  and  falfe  Pro- 
felTors,  Antichrijiians,  Heretickes,  &c.  out  of  the 
world. 

Hence  ill^e  lachrymce :  hence  Ger?nanies,  Irelands, 
and  now  Englands  teares  and  dreadfull  defolations, 
which  ought  to  have  beene,  and  may  bee  for  the 
future  (by  obedience  to  the  command  of  the  Lord 
lefus^  concerning  the  permiffion  of  Tares  to  live  in 
the  world,  though  not  in  the  Church)  I  fay  ought  to 
have  beene,  and  may  bee  mercifully  prevented. 

CHAP.  LVI. 

Peace. ^  Pray  defcend  now  to  the  fecond  evill  which 
A  you  obferve  in  the  Anfwerers  pojition,  viz. 
that  it  would  bee  evill  to  tolerate  notorious  evill  doers, 
feducing  teachers,  &c. 

Truth.  I  fay,  the  evill  is,  that  he  moft  improperly 
and  confufedly  joynes  and  couples  feducing  teachers 
vjiih. /can da lous  livers. 

Peace.  But  is  it  not  true  that  the  world  is  full  of 
feducing  teachers,  and  is  it  not  true  that  feducing 
teachers  are  notorious  evill  doers  .^ 

Truth.  I  anfwer  :  far  be  it  from  me  to  deny  either : 
and  yet  in  two  things  I  fliall  difcover  the  great  evill 
of  this  joyning  and  coupling  feducing  teachers,  and 
fcandalous  livers  as  one  adequate  or  proper  obje6l  of 
the  Magiftrates  care  and  worke  to  fupreiTe  and  punifh. 

Firfl:,  it  is  not  an  Homogeneall  (as  we  fpeake)  but 
an  Heterogeneall  commixture  or  joyning  together  of 


The  Bloudy  Tenent.  171 

things  moll  different  in  kindes  and  natures,  as  if  they 
were  both  of  one  conlideration. 

For  who  knowes  not  but  that  many  feduciti^  teach-  Seducing 
ers,  either  of  the  Paganijh^  leivifi^  Turkijh^  or  Anti-  ^^^^^^^ 
chrijiiati  ReUgion,  may  be  clear  and  free  from  fcan-  Pagan, 
dalous  offences  in  their  hfe,  as  alfo  from  dif obedience  to]^^^l[!j^°J. 
the  Civill  Lawes  of  a  State  ?   Yea  the  Anfwerer  him-  tian,  may 
felfe  hath  eUewhere  granted,  that  if  the  Lawes  of  ay^tbeobe- 
Civill  State  be  not  broken,  the  Peace  is  not  broken.  j^^^g^Q^j^g 

Againe,  who  knowes  not  that  a  f educing  teacher  Civill 
properly  fmnes  againil:  a  Church  or  Spirituall  eftate^^"^"- 
and  Lawes  of  it,  and  therefore  ought  moll  properly 
and  onely  to  bee  dealt  withall  in  fuch  a  way,  and  by 
fuch  weapons  as  the  Lordlefus  himfelfe  hath  appointed 
87]  gainjayers,  oppojites  and  dijobedients  (either  within 
his  Church  or  without)  to  be  convinced,  repelled^ 
rejijied,  TinAJlaine  withall. 

Whereas    fcandalous    offendours    againft    Parents^^c^nM- 
againft  Magijlrates  in  the  5  Command,  and  io)  againft  ""^jJ^^Yh^ 
the  life,  chajiity,  goods  or  good  name  in  the  reft,  is  pro-  Civill  ilate 
perly  tranfgreffion  againft  the  Civill  State  and  Com-^^^^^^y 
monweale,  or  the  worldly  ftate  of  Men  :   And  there- 
fore confequently  if  the  World  or  Civill  State  ought 
to  be  preferved  by  Civill  Government  or  Governours ; 
fuch  fcandalous  offendours  ought  not  to  be  tolerated, 
but  fuppreft  according  to  the  wifdome  and  prudence 
of  the  laid  Govern?ne?it. 

Secondly,  as  there  is  a  fallacious  conjovnino:  and     ^' 

r  1-  1  r  cr  ii     i   •      j  /o/w  tenent 

conioundmg  together  perlons  or  leverall   kmdes  andjuiiifies 
natures,  differing  as  much  as  Spirit  and  Flelli,  Heaven  ^'^  ^^^ 
and  Earth  each  from  other.      So  is  there  a  lilent  and  ceedings° 
impYicite  jujiification  to  all  the  unrighteous  and  <:r«^//againii 


172  The  Bloudy  Tenent. 

Chrft  and  proceedhigs  oijews  and  Genti/es  2ig^in{\i2i\\  the  Prophets 

lans  ^£-  Q^^^  ^YiQ  Lord  yefus  Himfelfe,  and  all  His  Mef- 

fengers  and  WitnelTes,  whom   their   AcculTers  have 

ever  fo  coupled  and  mixed  with  notorious  evill  doers 

2indi  fcandalous  livers. 

Elijah  was  a  troubler  of  the  State ;  'Jeremy  weakned 
the  hand  of  the  people :  yea  Mofes  made  the  people 
negled:  their  worke  :  the  Jewes  built  the  Rebellious 
and  bad  City  :  the  three  Worthies  regarded  not  the 
command  of  the  King :  Chriji  Jefus  deceived  the 
people,  was  a  conjurer  and  a  trayter  againft  Ccefar  in 
being  King  of  the  Jewes  (indeed  He  was  fo  fpirit- 
ually  over  the  true  Jew  the  Christian)  therefore  He 
was  numbred  with  notorious  evill  doers^  and  nailed  to 
the  Gallowes  between  two  Malefacftours. 

Hence  P^2<t/and  all  true  Melfengers  of  J  ejus  Chriji 
are  efteemed  feducing  and  feditious  teachers  and 
turners  of  the  World  upfide  downe  :  Yea  and  to  my 
knowledge  (I  fpeake  with  honourable  refped:  to  the 
Anjwerer,  fo  far  as  he  hath  laboured  for  many  Truths 
of  Chriji)  the  Anfwerer  himfelfe  hath  drunke  of  this 
cup  to  be  efteemed  2i  feducing  Teacher. 

CHAP.  LVII. 

Peace7^'^2^  but  he  produceth  Scriptures  againft  fuch 
J-  toleration^  and  for  perfecuting  men  for  the 
caufe  of  confcience :  "  Chriji  (faith  he)  had  fomething 
"  againft  the  Angel  of  the  Church  of  Perganms  for 
"  tolerating  them  that  held  the  doctrine  of  Balaam, 
88]  "and  againft  the  Church  of  Thiatira  for  tolera- 
"  ting  lefabel  to  teach  and  feduce.  Rev.  2.  14.  20. 


The  Bioudy  Tenent.  173 

Truth.  I  may  anfwer  with  fome  admiration  and 
aftonifliment  how  it  pleafed  the  Father  oi  lights^  and 
moft  jealous  God  to  darken  and  vaile  the  eye  of  lb 
pretious  a  man,  as  not  to  feek  out  and  propofe  fome 
Scriptures  (in  the  proofe  of  fo  weighty  an  alfertion) 
as  at  leaft  might  have  fome  colour  for  an  influence 
of  the  Civill  Magiftrate  in  fuch  cafes  :   for 

Firft,  he  faith  not  that  Chrifl:  had  ought  againft  Tolera- 
the  City  Per gamus^   (where   Sathan   had  his   throne  r^"  2. 14, 
Rev.  2.)  but  againft  the  Church  at  Pergat?ius,  in  which  20.  exam- 
was  fet  up  the  Throne  of  Chrift.  '"^^' 

Secondly,  Chrifts  Charge  is  not  againft  the  Civill 
Magiftrate  of  Pergajnus,  but  the  Melfenger  or  Min- 
iftry  of  the  Church  in  Perga?mis. 

Thirdly,  I  confelle  fo  far  as  Balaams  or  lejabels 
dodtrine  maintained  a  liberty  oi  corporall  fornication^ 
it  concerned  the  City  of  Perga??ius  and  Thiatira,  and 
the  Angel  or  Officers  of  thofe  Cities  to  fupprelfe  not 
only  fuch  praBices,  but  fuch  DoBrines  alio,  as  the 
Koman  Ejuperour  ]uiWy  punifhed  Ovid  the  Poet,  for 
teaching  the  wanton  Art  of  Love,  leading  to  and 
uHiering  on  lacivioujhejfe  and  uncle annejje. 

4.  Yet  fo  far  as  Balaams  teachers  or  lefabel  did 
feduce  the  members  of  the  Church  in  Pergamus  or 
Thiatira,  to  the  worftiip  of  the  Idolaters  in  Perga- 
mus or  Thiatira  (which  will  appeare  to  be  the  cafe) 
I  fay  fo  far  I  may  well  and  properly  anfwer,  as  him- 
felfe  anfwered  before  thofe  Scriptures,  brought  from 
Luc.  9.  &  2  Tim.  2.  to  prove  patience  and  pertniffion 
to  men  oppofite,  viz.  "  Thefe  Scriptures  (faith  he)  are 
**  direBions  to  Minijlers  of  the  Gofpel,  and  in  the  end 
"  of  that  palfage  he  addes.  Much  lelfe  doe  they  fpeake 
**  at  all  to  Civill  Magijirates.  ». 


174  T^ke  Bloudy  Tenent. 

Chrift  Fifthly,    Either    thefe    Churches    and   the    Angels 

&  Church- thereof  had  power  to   fupprelTe   thefe    doctrines   of 
es  have     Balaam.,  and  to  fuppreffe  lefabel  from  teaching,  or 

from  That  they  had  not  cannot  be  affirmed,  for  Chrijis 

Chrift  to   Authority  is  in  the  hands  of  his  Minijlers  and  Churches^ 
%llaaT    Matth,  i6.  &  i8.  &  I  Cor.  5. 

and  lefabel  If  they  had  power,  as  muft  be  granted,  then  I  con- 
feducing  clude  fiifficient  power  to  fupprelTe  fuch  perfons,  who 
worfhip.  ever  they  were  that  maintained  Balaams  doctrine  in 
the  Church  at  Pt-rg-^w^j,  although  the  very  [89]  Mag- 
ijlrates  themfelves  of  the  City  of  P^'r^^^/y'zz/j-,  (if  Chrif- 
tians)  and  to  have  fupprelTed  lefabel  from  teaching 
and  feducing  in  the  Church  had  (lie  been  Lady,  ^een, 
or  E?npreffe,  if  there  were  no  more  but  teaching  with- 
out hoftility :  And  if  fo,  all  power  and  authority  of 
Magijlrates  and  Governours  oi  Pergamus  and  Thtattra, 
and  all  fubmitting  or  appealing  to  them,  in  luch  cafes, 
muft  needs  fall  as  none  of  Chrijis  appointm.ent. 

Laftly,  From  this  perverfe  wrefting  of  what  is  writ 

to  the  Church  and  the  Officers  thereof,  as  if  it  were 

written  to  the  Civill  State  and  the  Officers  thereof; 

all  may  fee  how  lince  the  Apojlacie  of  Antichriji,  the 

The         Chrijlian  World  (fo  called)  hath  fwallowed  up  Chrif- 

Chriftian  fianity,  how  the  Church  and  civill  State,  that  is  the 

hath  fwal-  Church  and  the  World  are  now  become  one  jlocke  of 

lowed  up  yeJusChriJi ;   Chrijis  Jljeepc,  and  the  Pajlors  or  Shep- 

Chriftian-  ^^^^j.  ^f  them,  all  one  with  the  feverall  unconverted, 

wilde  or  tame  Beafts  and  Cattell  of  the  World  and  the 

civill  and  earthly  governours  of  them  :   The  Chrijlian 

Church  or  Kingdome  of  the  Saints,  that  Jione  cut  out 

of  the  mountaine  without  hands,  Daniel  2.  now  made 


The  Bloudy  Tenent.  175 

all  one  with  the  mountaine  or  Civill  State,  the  Roman 
E?fipire,  from  whence  it  is  cut  or  taken  :  Chrijis  lilies, 
garden  and  love,  allonewiththe  t  homes,  the  daughers 
and  wildertiej/e  of  the  World,  out  of  which  the  Spoufe 
or  Church  of  Chrijl  is  called,  and  amongfl:  whom  in 
civill  things  for  a  while  here  below,  fhe  muft  necelfa- 
rily  be  mingled  and  have  converfe,  unleiTe  flie  will 
goe  out  of  the  World  (before  Qhriji  "Jejus  her  Lord 
and  Hujband  fend  for  her  home  into  the  Heavens,  i 
Cor.  5.  10.) 


CHAP.  LVIII. 


Peace.  \  T  Aving  thus    by  the  help  oi  Chnl)  exam- The  lec- 

H     •        A    .U    f     e       -^^  V  C*       W    ondhead 

X  J.  ined  thole  Scriptures  or  writmgs  or  truth,  ^.^-^^.^^-^^^ 
brought  by  the  Author  againft  Perfecution,  and  cleared  againil 
them  from  fuch  vailes  &  mifts  wherewith  Mr.  Cotton'^^'"^^  y^"^' 
hath  endeavored  to  obfcure  &  darken  their  light :    I  viz.  the' 
pray  you  now  (by  the  fame  gracious  affiftance)  pro-  profedion 
ceed  to  his  anfwer  to  the  fecond  head  of  Reafons  from  p  •  ^^l"^^ 

rrinces, 

the  profeffion  oi  famous  Princes  againft  perfecution  for  K.  James, 
conj'cience,  K.  "James,  Steven  of  Poland,  K.  of  Bohemia,  p^*^,^^"  "^ 
unto  whom  the  Anfwerer  returneth  a  treble  anfwer.  and  K.'of 
"  Firft,  faith  he.   We  willingly  acknowledge  that  Bohemia. 
"  none  is  to  be  perfecuted  at  all   no   more  then  they 
"may  be  opprejjed  for  right  eoufnejfe  fake. 
90]    "  Againe,   we  acknowledge  that  none  is  to  be 
"puniftied  for  his  confcience  though   mifmformed  (as 
"hath  been  faid)  unlelfe  his  ^xxo^h^  fundament  all  ox 
^^feditioujly  and  turbulently  promoted,   and  that  after 
"  due  convitlion  of  his  confcience,  that  it  may  appeare 


2  Pet.  2. 


176  The  Bloudy  Tenent. 

"  he  is  not  punifhed  for  his  confcience,  but  for  finning 
"  againft  his  confcience. 

"  Furthermore,  we  acknowledge  none  is  to  be  con- 
^^Jirained  to  beleeve  or  profelTe  the  true  Religion^  till 
"  he  be  convinced  in  judgement  of  the  truth  of  it, 
"  but  yet  rejirained  he  may  be  from  blafpheming  the 
"  truths  and  from  feducing  any  unto  pernicious  error. 
Ifa.  40  6.  "Truth.  This  firft  anfwer  coniifts  of  a  repetition  and 
enu?7ieration  of  fuch  grounds  or  conclujions,  as  Mr.  Mot- 
ion in  the  entrance  of  this  Difcourfe  laid  downe,  and 
I  beleeve  that  (through  the  helpe  of  God)  in  fuch 
replies  as  I  have  made  unto  them,  I  have  made  it 
evident  what  w&2i^  foundations  they  have  in  the  Scrip- 
tures of  truth  ;  as  alfo  that,  when  fuch  conclujions 
(excepting  the  firft)  as  grajfe,  and  the  Jiower  of  the 
grajfe  fhall  fade,  that  holy  Word  of  the  Lord^  which 
the  Author  againft  fuch  perfecution  produced,  and  I 
have  cleared,  ftiall  ftand  for  ever,  even  when  thefe 
Heavens  and  Earth  are  burnt. 

Peace.  His  fecond  anfwer  is  this :  **  What  Princes 
"  profefiTe  and  pradiice  is  not  a  rule  oi confcience :  They 
"  many  times  tolerate  that  in  point  of  State-policie^ 
"  which  cannot  juftly  be  tolerated  in  point  of  true 
"  Chriftianity. 

"  Againe,  Princes  many  times  tolerate  offendours 
"  out  of  very  necefiity,  when  the  offendors  are  either 
"  too  many  or  too  mighty  for  them  to  punifli,  in 
**  which  refpedt  David  tolerated  Joab  and  his  mur- 
"  ders,  but  againft  his  will. 


T^he  Bloudy  Tenent.  \jj 

CHAP.    LIX. 

VNto  thofe  excellent  and  famous  fpeeches  of  thofe 
Princes  worthy  to  be  written  in  golden  letters  or 
rows  of  Diamonds  upon  all  the  gates  of  all  the  Cities 
and  Palaces  in  the  World,  the  Anfwerer  (without  any 
particular  reply)  returnes  two  things. 

Truth.   Firfl,  that  Princes  profeffion  and  prad:ice  ^'■' ^°'^- 
is  no  rule  of  confcience  :   unto  this  as  all  men  will  fub-  ^^^\\  ^^^\_ 
fcribe,  fo  may  they  alfo  obferve  how  the  Anfwerer  ing  with 
deales  with  Princes.  P"'^^"' 

One  while  they  are  the  nurling  Fathers  of  the 
Church,  not  only  to  feed,  but  alfo  to  correct,  and 
therefore  confequently  bound  to  [91]  judge  what  is 
\x\xt,  feeding  and  correBing :  and  confequently  all  men 
are  bound  to  fubmit  to  their  feeding  and  correBi?ig. 

Another  while,  when  Princes  crolfe  Mr.  Cottons 
judgement  and  pradiice,  then  it  matters  not  what  the 
profej/ion  and  praBice  of  Princes  is  ;  for  (faith  he)  their 
profej/ion  and  praBice  is  no  Rule  to  Confcience. 

I  aske  then,  unto  what  Magif  rates  or  Princes  will 
themfelves  or  any  fo  perfwaded  fubmit,  as  unto  keepers 
of  both  Tables^  as  unto  the  Antitypes  of  the  Kings  of 
Ifrael  and  fudah^  and  nurfmg  Fathers  and  Mothers 
of  the  Church  ? 

Firfl,  will  it  not  evidently  follow,  that  by  thefe 
Tenents  they  ought  not  to  fubmit  to  any  Magiftrates 
in  the  world  in  thefe  cafes,  but  to  Magiftrates  juft  of 
their  owne  co?fcience  :   and 

Secondly,  that   all   other  Confciejices  in   the  world 
(except  their  owne)  muft  be  perfecuted  by  fuch  their 
Magirtrates  ? 
23 


178  T^he  Bloudy  Tenent. 

And  laftly,  is  not  this  to  make  Magiftrates  hutjieps 
2ind  Jiirrops  to  afcend  and  mount  up  into  their  rich 
and  honourable  Seats  and  Saddles ;  I  meane  great  and 
fetled  maintenances,  which  neither  the  Lord  'Jefus^ 
nor  any  of  his  firft  Mejjmgers,  the  true  patternes,  did 
ever  know  ? 


CHAP.  LX. 


T;7^/Z'.TN  the  fecond   place   hee  faith    that  Princes 

X  out  of  State  policy  tolerate  what  fuits   not 

with  Chrijiianity,  and  out  of  State  necej/ity  tolerate  (as 

David  did  "Joah)  againjft  their  wils. 

To  which  I  anfwer, 

The  An-        Firft,  that  although  with  him  in  the  firft  I  confelfe 

acknow-    that   Princes   may  tolerate  that   out   of  State  policy 

ledgeth  a  which   will    not   ftand  with  Chrijiiatiity,  yet   in   the 

nece  uy    f^(^Qj-j(j  }^g  muft  acknowledg:e  with   me,  that   there  is 

or   lome  m       r  •  -  n-^    ;  •  •         i 

toleration,  a  necejjity  fometime  of  State  'Toleration,  as  m  the  cafe 

of  loab,  and  fo  his  former  ajfirmation  generally  laid 

downe  |  vi-z.  that  it  is  evill  to  X.o\qx2Xq,  [educing  Teachers, 

or  fcandalous  livers]  was   not   duly  waighed   in   the 

Balance  of  the  Sandluary,  and  is  too  light. 

.  Secondly,  I  affirme  that  that  State  policy  and  State 

Jefus  the    ncceffity,  which  (for  the  peace  of  the  State  and  pre- 

deepeil      venting  of  Rivers  of  civill  Blood)  permits  the  Con- 

|h°  '^"^'j*"  fciences  of  men,  will  bee  found  to  agree  moft  pund:- 

was,  and    ually  with  the  Rules  of  the  beft  Politician  that  ever 

yet  he       (-^g  World  law,  the  Kifig  of  Kings,  and  Lord  of  Lords, 

a  tolera-    i"  comparifon  of  whom  [92]  Salomon  himfelfe  had 

tion  of      but  a  drop  of  wijedome,  compared   to  Chrijis  Ocean, 


The  Bloudy  Tenent.  iy() 

and  was  but  a  Farth'mg  Candle  compared   with   the ^"^i^^^"^- 
A II  2ind  Ever  glo?'ious  Son  of  RighteoufneJJe. 

That  abfolute  Rule  of  this  great  Politician  for  the 
peace  of  the  Field,  which  is  the  World,  and  for  the 
good  and  peace  of  the  Saints,  who  muil  have  a  civill 
being  in  the  World,  I  have  difcourfed  of  in  his  com- 
mand of  permitting  the  Tares,  that  is,  Antichrijiians 
or  fah'e  Chrijlians  to  be  in  the  Field  of  the  World, 
growing  up  together  with  the  true  Wheat,  true  ChriJ- 
tians. 

CHAP.   LXI. 

Peace.  T  T  Is  third  Anfwer  is  this  : 

JL  X  "  For  thofe  three  Princes  named  by  you 
**  wjio  tolerated  Religion,  we  can  name  you  more  and 
"  greater  who  have  not  tolerated  Heretickes  and  Schif- 
*'^  matickes,  notwithftanding  their  pretence  of  Con- 
"  fcience,  and  their  arrogating  the  Crowne  oi  Marty r- 
"  dotne  to  their  fufferings. 

"  Conjiantine  the  Great  at  the  requell:  of  the  Gen- 
^^  erall  Coiincell  at  ISIice,  baniflied  Arrius,  with  fome 
**  of  his  Fellowes,  Sozom,  lib.  i.  Ecclef.  hijl.  cap.  19.  20. 

"  The  fame  Conjiantine  made  a  fevere  Law  againft 
"  the  T)onatiJis :  and  the  like  proceedings  againfl: 
"  them  were  ufed  by  Valentinian,  Gratian,  and  Theo- 
"  dojius,  as  Aiigujiine  reports  in  Fp.  1 66.  Onely  yuliafi 
"  the  Apojiate  granted  liberty  to  Heretickes,  as  well 
"  as  to  Pagans,  that  he  might  by  tolerating  all  weeds 
"to  grow,  choake  the  vitals  oi  Chrijlianity :  which 
**  was  alfo  the  practice  and  fmne  of  Valens  the  Arrian. 

"  ^eene  Elizabeth,  as  famous  tor  her  Government 


i8o  T^he  Bloudy  Tenent. 

"  as  moft   of  the  former,   it   is  well   knowne  what 

"  Lawes  fhe  made  and  executed  againfl  Papijis :  yea. 

"  and  K.  "Jatnes  (one  of  your  owne  JVitneJJes)  though 

"  he  was  flow  in  proceeding  againfl:  Papijis  (as  you 

"  fay)  for  Confcience  fake,  yet  you  are  not  ignorant 

"  how  {liarply  and  feverely  he  punifhed  thofe  whom 

"  the  malignant  World  calls  Puritans,  men  of  more 

"  Confcience  and  better  Faith  then  the  Papijis  whom 

"  he  tolerated. 

The  Truth.   Unto  this  I  anfwer;  Firft,   that  for  mine 

the  world  owne  part   I  would   not   ufe  an   argutnent  from   the 

ieldome     number  of  Princes,  witneffing  in  profeffion  of  practice 

take  part  againfl  Perfccution  for  caufe  of  Confcience,  [93]  for 

Chrift.      the  truth  and  faith  of  the  Lord  fefus  muft  not  bee 

received  with  refpedl  oi  faces,  be  they  never  fo  high, 

princely  and  glorious. 

Precious  Pearles  and  Jewels,  and  farre  more  pre- 
cious Truth  are  found  in  muddy  fhells  and  places. 
The  rich  Mines  ol  golden  Truth  lye  hid  under  barren 
hills,  and  in  objcure  holes  and  corners. 
Princes  The  mofl  High  and  Glorious  God  hath  chofen  the 

cmine'^are /"'^'^^  of  the  World 2  and  the  Witneffes  of  Truth  (Rev. 
very  rare.  1 1.)  are  cloathed  in  Jackcloth,  not  in  Silke  or  Sattin, 
Cloth  of  Gold,  or  Tijjue :  and  therefore  I  acknowledge, 
if  the  number  of  Princes  profeffing  perfecution  bee 
confidered,  it  is  rare  to  finde  a  King,  Prince,  or  Gov- 
ernour  like  Chriji  lejus  the  King  of  Kings,  and  Prince 
of  the  Princes  of  the  Earth,  and  who  tread  not  in 
the  fteps  of  Herod  the  Fox,  or  Nero  the  Lyon,  openly 
or  fecretly  perfecuting  the  name  of  the  Lord  lejus  \ 
fuch  were  Saul,  leroboam,  Ahab,  though  under  a 
maske  or  pretence  of  the  name  of  the  God  of  IfraeL 


The  Bloudy  Tenent.  i8i 

To  that  purpofe  was  it  a  noble  fpeech  of  Buchanan,  Buchanans 
who   lying  on  his  death-bed  fent  this  Itetn  to  Ki?igY^^ 
lanies :   Remember  my  humble  fervice  to  his  Majeftie,  lames. 
and  tell  him  that  Buchanan  is  going  to  a  place  where 
few  Kings  come. 

CHAP.  LXII. 

'TrwM.O  Econdly,  I  obferve  how  inconliderately  (I 
O  hope  not  willingly)  he  paiTeth  by  the  Rea- 
fons  and  Grounds  urged  by  thofe  three  Pr'mces  for 
their  practices  ;  for  as  for  the  bare  examples  of  Kings 
or  Princes,  they  are  but  \\k&  fiining  Sands,  or  guilded 
Rockes,  giving  no  folace  to  fuch  as  make  wofull7Zj//>- 
wrack  on  them. 

In  K.  lames  his  Speech  he  palfeth  by  that  Golden^^^^  , . 
Maxime  m  uivinity,  that  God  never  loves  to  plant  nisfayings 
Church  by  Blood.  againft 

Secondly,  that  Civil!  Obedience  may  be  performed  Pj^^^^^^"" 
from  the  Papijts. 

Thirdly,  in  his  obfervation  on  Revel.  20.  that  true 
and  certaine  note  of  2,falfe  Church,  to  w'm, perfecution : 
The  wicked  are  bejiegers,  ih^  faithjull  are  bejieged. 

In  K.  Steven  oi  Poland  \\\%  Speech,  hee  pafTeth  by  King 
the  true  difference  betweene  a  Civill  2inA  a  Spirituall^^'":^"^^^. 
Government :  I   am  (faid   Steven)  a  Civill  Magijlrate  fpeech 
over   the  bodies  of  men,   not  a  fpirituall   over  their  agaimi 
foules.  P^^^'^""- 

94.  Now  to  confound  thefe,  is  Babel  \  and  Jewifh  it 
is  to  feek  for  MoJ'es,  and  bring  him  from  his  grave 
(which  no  man  fliall  finde,  for  God  buried  him)  in 
fetting  up  a  Nationall  jiate  or   Church  in   a   land  of 


tion. 


i8  2  The  Bloudy  Tenent. 

Canaan^  which   the  great   Mejjiah  aboHfhed   at   his 

comming. 

Forcing         Thirdly,  he  paiTeth  by  in  the  fpeech  of  the  King 

fcience  is  ^^^  Bohemia^  that  foundation  in  Grace  and  Nature,  to 

a  Soule     wit,  that  Qonfcietice  ought  not  to  be  violated  or  forced  : 

"P^-        and  indeed  it  it  is  moft  true,  that  a  Souleov  fpirituall 

Rape  is  more  abominable  in  Gods  eye,  then  to  force 

and  raviih  the  Bodies  of  all  the  Women  in  the  World. 

Perfecu-         Secondly,  that  moft  lamentably  true  experience  of 

fdence"'    ^^^  ^g^^*  which  that  King  obferveth,  viz.  that  perfe- 

the  Laun-  cution  for  caufe  of  Confcience  hath  ever  proved  per- 

cet  that     nicious,    being   the   caufes  of  all    thofe    wonderfull 

blood        innovations  of,   or   changes  in   the  Principalities  and 

Kings  &    mightiefl:  Kingdomes  of  Qhrijiendome.     He  that  reads 

?-'"S'       the  Records  of  Truth  and  Time  with   an   impartiall 

eye,   (hall  finde   this   to   be   the   Launcet   that   hath 

pierc'd  the  veines  of  Kings  and  Kingdomes,  of  Saints 

and  Sinners,  and  fill'd  the  Jireames  and  Rivers  with 

their  blood. 

All  Laftly,  that   Kings  obfervation  of  his  own   time, 

ipintuall    ^^2.  that  Perfecution  for  caufe  of  Confcience,  was  prac- 

are  bloody  tifed  moft  in  England,  and  fuch  places  where  Popery 

raigned,  implying  (as  I  conceive)  that  fuch  pradiifes 

commonly  proceed  from  that  great  whore  the  Church 

of  Rome,  whofe  Daughters  are  like  their  Mother,  and 

all  of  a  bloody  nature,  as  moft  commonly  all  Whores  be. 

CHAP.  LXIII. 

NOw  thirdly,  in  that  the  Anfwerer  obferveth,  that 
amongft  the  Romane  E?nperours,  they  that  did 
not  perfecute,  were  Julian  the  Apojlate,  and  Valens 


le 
:rs. 


The  Bloudy  Tenent.  183 

the  Arrian ;  whereas  the  good  Emperours,  Conjlan- 
tiney  Gratian^  Valentinian^  and  TheodoJiuSy  they  did 
perfecute  the  Arrians^  Donatijis^  &c. 

Anfw.  It  is  no  new  thing  for  ^^^/^  and  eminently  ^^^ 
godly  men,  to  performe  ungodly  ciBioiis :  nor  for  ungodly  fometimes 
perfons,  for  wicked  ends  to  ad:  what  in  it  felfe  is^oo^evillaftors 
and  righteous.  ^f  ^Jj? 

o  _  Ungodly 

Abraham y  lacoh^   David^  Salomon^  &c.  (as  well  as  good  ac- 
hamechy   Saul,   &c.)    lived   in    conftant   tranfgreirion^o''S; 
againft  the  hijiitution  of  fo  holy  and  fo  ratified  a  Law ^'^ l^^^^ 
oi'  Man'age,  &c.  and  this  not  againft  the  light  and  many 
checks  of  co?iJcience,  (as  other  finnes  are  wont  to  be^^'^^j^ 
recorded  [95]  of  them)  but  according  to  the  dictate  Father 
and  perfwafion  of  a  Kejolved  Soule  and  Confctence. 

David  out   of  zeale  to  God,  with    30   thoufand  of^avids 
IJracl,  and  Majefticaliyi/tv;/////)/,  carries  up  the  ^^'^^j  o/cods^ 
contrary  to  the  Order  God  was  pleafed  to  appoint :  Worfhip 
the  iffue  was  both  Gods  and  Davids  great  offence,  2!!^'."'^ 

,  o  '       Gods 

Sam.  6.  Order. 

David  in  his  zeale  would  build  an  houfe  to  enter- 
taine  his  God  I  what  more  pious  ?  and  what  more  (in 
(hew)  ferioufly  confulted,  when  the  Prophet  Nathan 
is  admitted  Councellour .?   2  Sam.  7. 

And  probable  it  is,  that  his  flaughter  of  Uriiah  was 
not  without  a  good  end,  to  wit,  to  prevent  the  dif- 
honour  of  Gods  name,  in  the  difcoverie  of  his  Adul- 
terie  with  Bathjheba :  yet  David  was  holy  and  pre- 
cious to  God  ftill,  (though  like  a  Jewell  fallen  into 
the  dirt)  whereas  K.  A  hah,  though  ading  his  faffing 
&  hiwiiliation,  was  but  Ahab  ftill,  though  his  Ad:  (in 
it  felfe)  was  a  duty,  and  found  fucceffe  with  God. 


184  T^he  Bloudy  Tenent. 

CHAP.  LXIV. 

Peace.T  Have  often  heard  that  Hijiorie  reports,  and 
X  I  have  heard  that  Mr.  Cotton  himfelfe  hath 

affirmed  it,  that  Chrijlianitie  fell  afleep  in  Conjiafitines 

bofome,  and  the  laps  and  bofomes  of  thofe  Emperours 

profeffing  the  name  of  Chrijl. 
Conftan-  'Truth.  The  unknowing  zeale  of  Conjlantine  and 
thTgTod  other  Emperours,  did  more  hurt  to  Chrijl  lefus  his 
Empe-  Crowne  and  Kingdome,  then  the  raging  fury  of  the 
rours  are  j^q^  bloody  Neroes.  In  the  perfecutions  of  the  later, 
have  done  Chrijlians  were  fweet  and  fragrant,  like  fpice  pounded 
more  hurt  and  beaten  in  morters  :  But  thofe  good  Emperours, 
name\nd  perfecuting  fome  erroneous  perfons,  Arriiis^  &c.  and 
crown  of  advancing  the  profelTours  of  fome  Truths  ot  Chrift 
the  Lord  ^^^^  there  was  no  fmall  number  of  Truths  loft  in 
the  per-  thofe  times)  and  maintaining  their  Religion  by  the 
fecuting  materiall  Sword,  I  fay  by  this  meanes  Chrijlianity 
^^eroes      ^^^  eccHpfed^  and  the  ProfelTors  of  it  fell  afleep.  Cant. 

5.  Babel  or  confujion  was  uflier'd  in,  and  by  degrees 
The  Gar- the  Gardens  of  the  Churches  of  faints  were  turned 
Church  ^i'^^to  the  WilderneJJe  of  whole  Nations,  untill  the  whole 
and  Field  World  became   Chrijlian  or  Chrijlendome,   Revel.  1 2. 

of  the         >V    T  o 
World        ^      i' 

made  all  Doubtlclle  thofe  holy  men,  E?nperours  and  Bijljops, 
one  by  intended  and  aimed  right,  to  exalt  Chrijl:  but  not 
da"nifme' '  attending  to  the  Command  of  Chrijl  lejus,  to  permit 
the  Tares  to  grow  in  \\i^  field  of  the  World,  [96]  they 
made  the  Garden  of  the  Church,  and  Field  of  the 
World  to  be  all  one  ;  and  might  not  onely  fometimes 
in  their  zealous  miftakes  perfecute  good  wheat  in  ftead 
of  Tares,  but  alio  pluck   up  thoufands  of  thofe  pre- 


The  Bloudy  Tenent. 


185 


cious  Jialkes  by  co??imotions  and  combufiions  about 
Religion^  as  hath  been  lince  prac^lifed  in  the  great  and 
wonderfull  changes  wrought  by  fuch  Wars  in  many 
great  and  mighty  States  and  Kingdomes,  as  we  heard 
even  now  in  the  Obfervation  of  the  King  of  Bohe?nia^ 

CHAP.  LXV. 


Pf tf r^.  T^  Eare  Truth,  before  you  leave  this  paflage 
X^  concerning  the  Efuperoiirs,  I   fliall  delire 


"  By  a  mifarrangement  a  tew  chapters 
immediately  preceding  this  palled  through 
the  prefs  in  the  Editor's  abfence,  and 
without  his  fupervifion.  Some  omitted 
notes  may  be  inferted  here. 

The  confufion  in  numbering  Chaps. 
LI.-LIV.  is  in  the  original  edition.  On  p. 
165  there  is  reference  to  a  work  of  Rev. 
John  Goodwin.  It  was  publiflied  in 
London  in  1644,  the  fame  year  with 
The  BlouJf  Tenent,  and  was  entitled 
"  M,  S.  to'A.  S.  with  a  Plea  for  Liber- 
tie  of  Conl'cience  in  a  Church  Way, 
&c."  He  was  "a  Republican,  an  Inde- 
pendent and  a   thorough   Arminian  ;   he 


as  a  mere  pretext,  and  many  conjeflures 
have  been  offered  in  regard  to  the  real 
caufe.  By  fome  writers  it  is  afcribed  to 
an  intrigue  with  Julia,  daughter  of  Au- 
guilus ;  bv  others  to  the  difcovery  by 
Ovid  of  incelluous  conneftion  of  Auguf- 
tus  with  his  daughter  or  grand-daughter; 
by  fome  to  his  having  feen  Livia"in  the 
bath  ;  by  M.  Villenave,  in  a  theory 
which  has  been  received  with  much 
favor,  it  has  been  fuppofed  that  Ovid 
was  the  viftim  of  a  coup  iP  etat ;  and  by 
a  late  Englifh  writer  that  he  was  the 
accidental  witnefs  of  fome  crime  of  Julia, 
grand-daughter  of  Auguftus.      Thefe  fo- 


hadbeenVicarofColeman-Street, whence  lutions  of  the  quellion  are  fully  confid- 

he  was  ejefted,  in  the  year  1645,  by  the  ered  by  Mr.  Dyer  in    The  ClaJJical  Mu- 

Committee  for  plundered  Miniflers,  be-  feum,  iv:  xix.;   alfo   in  Smith's   D'tSl.   of 

caufe  he  refufed  to  baptize  the  children  Rom.  Biog.  iii.  art.  Ovidius. 


of  his  parifhioners  promifcuoufly  and  to 
adminifter  the  Sacrament  to  his  whole 
parifh."   Neal's  Puritans,  ii:  45. 

On  page  173,  the  Author  fays  "the 
Roman  Emperour  juflly  punifhed  Ovid 
the  Poet,  for  teaching   the   wanton   Art 


The  anecdote  of  George  Buchanan, 
the  great  Scotch  Latinift,  which  is  rela- 
ted on  p.  181,  is  alio  found  in  Bayle's 
Di5iionar-^,  ii:  183,  note.  "I  have  heard 
a  Scotch  Lord  fay  that  when  Buchanan 
was  afked  on  his  deathbed,  whether  he 


of  Love."    When   Ovid  ^vas   fifty  years  did  not  repent  of  what   he    had   written 

old  he  was  ordered  into  exile  by  an  im-  againil  the  authority  of  Kings,  and  in  par- 

perial  edidl:   in   which    his    having  pub-  ticular  againfl  the  honor  of  Mary,  Queen 

lifhed  the  Art  of  Love  was  the  only  rea-  of  Scots,  he  anfwered,   I  am  going  to  a 

fon  given.      This  is  regarded  by  fcholars  place  where  there  are  not  many  Kings.'' 
24 


1 86  11^ he  Bloudy  Tenent. 

you  to  glance  your  eye  on  this  not  unworthy  obfer- 
vation,  to  wit,  how  fully  this  worthy  Anfwerer  hath 
learned  to  fpeake  the  roaring  language  of  Lyon-like 
Perfecution,  far  from  the  purity  and  peaceablenejje  of 
the  Lafjibe^  which  he  was  wont  to  exprelfe  in  Eng- 
land.    For  thus  he  writes : 

*'  More  and  greater  Princes  then  thefe  you  mention 
"  (faith  he)  have  not  tolerated  Hereticks  and  Schif- 
"  maticks,  notwithftanding  their  pretence  of  Con- 
"  fcience,  and  their  arrogating  the  Crown  of  Martyr- 
"  dome  to  their  fuffrings. 

Truth.  Thy  tender  eare  and  heart  (fweet  Peace) 

endures  not  fuch  language :  'Tis  true,  that  thefe  termes, 

Hereticks  (or  wilfully  obilinate)  and  Schifmaticks  (or 

Renders)  are  ufed  in  Holy  Writ :   'tis  true  alfo,  that 

The  Ian-  fy^h  pretend  confcience^  and   challenge  the  crowne  of 

Per&u-    Martyrdome  to   \k\€\x  Jiijfrijigs :  Yet   fince  (as  King 

ters,  the    lafues  fpake   in   his    [Marke   of  a  falfe  Church]'  on 

wolves      p^evel.  20.)   the  Wicked  perfecute  and  beliege,  and 

ersofthe  the  Godly  are  perfecuted  and  befieged  ;   this  is  the 

World,     common  clamour  of  Perfecuters  againlf  the  MeJJen- 

gers  and  Witneffes  of  lejus  in  all  Ages,  viz.  You  are 

Hereticks,   Schifmaticks,  faBious,  f editions,   rebellious. 

Have  not  all  Truths  witnejfes  heard  fuch  reproaches  ? 

You  pretend  confcience ;   You  fay  you  are  perfecuted 

for  Religion ;   You  will  fay  you  are  Martyrs  ? 

Oh  it  is  hard  for  Gods  children  to  fall  to  opinion  and 
pra&ice  of  Perfecution,  without  the  ready  learning 
the  language  thereof:  And  doubtlelfe,  that  Soule  that 
can  fo  readily  fpeake  Babels  language,  hath  caufe  to 

•  The  Workes  of  the  MoJ}  High  and  Mightie  Prince  James,  p.  79  ante  p.  32. 


"The  Bloiidy  Tenent.  1 87 

fear  that  he  hath  not   yet   in   point  of  Worfhip  left 
the  Gates  or  Suburbs  of  it. 

Peace.  Againe,  in  blaming  lulian  and  Valens  the 
Arrian,  for  [97]  "  tolerating  all  weeds  to  grow,  he 
"  notes  their  finfuU  end,  that  thereby  they  might 
"  choake  the  vitals  of  Chrijiiatiity ;  and  feemes  to 
"  confent  (in  this  and  other  palfages  foregoing  and 
"following  on  a  fpeech  of  Jerome)  that  the  weeds  of  Chriits 
"Ja/Je  Religio?is  tolerated  in  the  world,  have  a  power  ^'''^.^/"^^ 
"  to  choake  and  kill  true  Chriftianity  in  the  Church,  in  his 

Truth.   I  Ihall  more  fully  anfwer  to  this  on  ytrowt'j- Church, 
fpeech,  and  fhew  that  if  the  weeds  be  kept  out  ot  theJJ^j^^j'    ' 
Garden  of  the  Church,  the  Rofes  and  Lilies  therein  the  abun- 
will  flourifli,  notwithftandino;  that   weeds  abound  in^'''"^f  °^ 

,  ...  weeds 

the  Fie/d  of  the  Civ/'// State.  When  Chri//ianityhegd.n^\n  the 
to  be  choaked,  it  was  not  when  Cljrijiians  lodged  in  world) 
cold  Prifons,  but  Downe  beds  of  eafe,  and  perfecuted  ['gj™'^' 
others,  &c. 

CHAP.   LXVI. 

Peace.  T  T  E  ends  this  paffage  with  approbation  of 
1  J.  ^  Rlvzabeth  for  perfecuting  the  Papijls, 
and  a  reproofe  to  King  James  for  his  perfecuting  the 
Puritans,  &c. 

Truth.   I  anfwer,  if  ^eene  E/izabeth  according  to  The  per- 
the  Anjwerers  Te?ient  and   Confcience,   did  well   toJ^^"^'°"°^ 
perfecute  according  to   her  confcience,   King  ya??ies£ji^^/,^ifj 
did  not  ill  in  perfecuting  according  to  his  :   For  Mr.  and  King 
Cotton  muft  Rrant,   that  either  Ki?iQ-  "Jafnes  was  not '^"''"'f''^'"' 

r-  ,        .'^    ^  ...  , pared  to- 

fit  to  be  a  King,  had  not  the  elfentiall  qualifications  oigcx.\\&r. 

a  Kitig,  in  not  being  able  rightly  to  judge  who  ought 


1 88  T^he  Bloudy  Tenent. 

to  be  perfecuted,  and  who  not,  or  elfe  he  muft  con- 
felTe  that  King  James  and  all  Magijirates  muft  per- 
fecute  fuch  whom  in  their  Confcience  they  judge 
worthy  to  be  perfecuted. 

I  fay  it  againe  (though  I  neither  approve  Queen 
Elizabeth  or  K.  Jatnes  in  fuch  their  perfecutions,  yet) 
fuch  as  hold  this  Tenent  of  perfecuting  for  Confcience, 
muft  alfo  hold  that  Civill  Magijirates  are  not  elfen- 
tially  fitted  and  qualified  for  their  function  and  office, 
except  they  can  difcerne  clearly  the  diflTerence 
betweene  fuch  as  are  to  be  puniflied  and  perfecuted, 
and  fuch  as  are  not. 

Or  elfe  if  they  be  elfentially  qualified,  without  fuch 
a  religious  fpirit  of  difcerning,  and  yet  muft  perfecute 
the  Heretic ke,  the  Schiffuaticke,  &c.  muft  they  not 
perfecute  according  to  their  confcience  and  perfwa- 
fion.  And  then  doubtlefle  (though  he  bee  excellent 
for  Civill  Government)  may  he  eafily,  as  Paul  did 
ignorantly,  perfecute  the  Son  of  God,  in  ftead  of  the 
Son  ot  perditio?i. 

98]  Therefore  (laftly)  according  to  Chrijl  Jefus  his 
command,  Magijirates  are  bound  not  to  perfecute, 
and  to  fee  that  none  of  their  fubjed:s  be  perfecuted 
and  opprelfed  for  their  conJcie?ice  and  worjhip,  being 
otherwife  fubjedl  and  peaceable  in  Civill  Obedience. 

CHAP.  LXVII. 

IN  the  fecond  place  I  anfwer  and  aske,  what  glory 
to  God,  what  good  to  the  Joules  or  bodies  of  their 
J'ubjeBs  fliall  Princes,  did  thefe  Princes  bring  in  per- 
fecuting f  &c. 


The  Bloudy  Tenent.  189 

Peace.   Mr.  Cotton  tells  us  in  his  difcourfe  upon  the^"  ^'^ 
third  Vtolly  that  ^eene  Elizabeth  had  ^Xvnoii  fired ih.Q°^^^^^ 
world  in  civill  cotubiijiions  by  fuch   her  perfecuting  :  Viols,  in 
"For,  though  hee  bring  it  in  to  another  end,  yet  he Py'""^' '^''• 
*' contelfeth  that  it  railed  all  Chrijlejidome  in  rf^w-^^fZ-fefTeththat 
*^  tion^  railed  the  Warres  of  88.  and  the  ^paniflo  Inva-Q^^^^ 
^yio?i :  and   he  addes   (both   concerning   the  £;?^///7j  j^^'^.^p^^i'^g 
**  Nation  and   the   X^iitch)  that   if  God  had   not   born  cuting  the 
"  witnelfe  to  his  people,  and  their  Laws,  in  defeating  f'^'P'^^^' 
"the  intend?nents  of  their  enemies  againft  both  the  ruined  the 
^^  Nations y   it  might   have  beene   the   rz//«^  of  them  Englifh 
"  both.'  ^'"°"- 

Truth.  That  thofe  Lawes  and  PraBices  of  Queene 
Elizabeth  raifed  thofe  combujiions  in  Chrijlendome  I 
deny  not :  That  they  might  likely  have  coif  the  mine 
of  Englijh  and  T^utch  I  grant. 

That  it  was  Gods  gracious  worke  in  defeating  the  The  Wars 
hitendments  of  their  ^//fw/fj- 1  thankfully  acknowledge,  betweene 
But  that  God  bore  witnelfe  to  fuch  perfecutions  and^^id  the' 
lawes  for  fuch  perfecutions  I  deny,  tor  Proteil- 

Firft,  event  and  fuccejfe  come  alike  to  all,  and  are^"^^* 
no  Argumeiits  of  love  or  hatred,  &c. 

Secondly,  the  Papijls  in  their  warres  have  ever  yet 
had  both  in  Peace  and  JVar  viBory  and  domi?iion  ;  and 
therefore  (if  fuccelfe  be  the  meafure)  God  hath  borne 
witnelfe  unto  them. 

It  is  moft  true  what  Y)aniel  in  his  8.  and  1 1.  and 
12.  Chapters,  and  lohn  in  his  Revel.  11.  12.  and  13. 
Chapters  write  of  the  great  fuccelfe  of  Antichrijl 
againft  Chriji  lejus  for  a  time  appointed. 

'   The  Powring  out  of  the  Seven   Vials  ;     Revelation,  with  an  application  of  it  to  our 
or  an  Expofttion  of  the  i6.  Chapter  of  the      Times.  The  third  Vial,  p.  7.  Lond.  1642. 


190  The  Bloudy  Tenent. 

Eventus         Succcfle  was  varioLis  betweene  Charles  the  fift  and 
°huertus  ^  ^0"^^  German  Princes  :   Philip  of  Spaine  and  the  Low 
Countries :  The  French  King  and  his  Proteftant  Sub- 
jects,  fometimes   loling,   fometimes    winning,  inter- 
changeably. 
The  wars       But  moft  memorable  is  the  famous  hiftory  of  the 
^"Jj/"S"     Waldenfes  and  Albingenfes^  thofe  famous  Witiiejfes  of 
Walden-    J^fus  Chrijl,  who   rifing   from  [99]  Waldo  at  Lyons 
fian  wit-    in  France  (i  160.)  fpread  over  France^  Italy,  Gertnany, 
"^  ^^a      and  almofi:  all  Countries,  into  thoufands  and  ten  thou- 

againlt  ^  _^  •         r  ^    r-i  i  i 

three        fands,  making  feparation  from   the  Pope  and  Church 

Popes  and  ^i^  ^Qffjg^     Thefe  fought  many  Battels  with  various 

pifli'^Ar-    fuccelfe,   and   had    the   alliftance   and   proted:ion    of 

mies.        divers   great  Princes  againfl:   three  fucceeding  Popes 

and   their  Artnies,  but   after   mutuall  Jlaughters  and 

miferies  to  both  lides,  the  'tvx\2i({  JucceJJe  oi  viBory  tell 

to   the  Popedome   and    Romijh    Church   in    the    utter 

extirpation  of  thofe  famous  Waldenjian  witnejfes. 

Gods  peo-      Gods  fervants  are  all  overcommers  when  they  war 

P  e  vifto-      -^^  QqJ^  weapons  in  Gods  caufe  and  Wordnp :  and 

nous  over-  r  J    ^  ..-'-'., 

commers,  Rcvel.  2.  and  3.  Chapters,  feven  tmies  is  it  recorded, 
and  with  'pQ  }^jj^  ^}^a(-  ovcrcoffimeth  in  Ephefus,  To  him  that 
pons.  ~  overcommeth  in  '^^ardis,  &c.  and  Revel.  12.  Gods  fer- 
vants overcame  the  Dragon  or  Devill  in  the  Romane 
Fmperours  by  three  weapons.  The  blood  of  the  Lambe, 
The  word  of  their  Tejiiniotiy,  and  The  not  loving  of 
their  lives  unto  the  death. 

CHAP.  LXVIII. 

T^^  1     J  Peace.^  I  ^He  Anfwerer  in  the  next  place  defcends 

third  head  I  ii-i  iinrxfr^ 

ofArgu-  J-     to  the  third  and   lalt  Head  01  Arguments 


The  Bloudy  Tenent.  191 

produced  by  the  Authour^  taken  from  the  judgement  ^'^"'^s 
of  ancient  and  later  Writers^  yea  even  of  the  Papijis  ^°^^  ^"'^ 
themfelves,  who  have  condemned  perfecution  for  con-  later  wri- 
fcience  fake  :   fome  of  which  the  Anjwerer  pleafeth  ^^^^• 
to  anfwer,  and  thus  writeth. 

"  You  begin  with  Hilarie^  whofe  tejlimony  without  The 
^'prejudice   to   \\\^  l^ruth   we   may  admit :   For   it   is  ^J^^'^'j^" 
"  true,   the  Chrijlian  Church  doth   not  perfecute^  but  doth  not 

"  is  perfeCUted.  perfecute, 

*'  But  to  excommunicate  an  Heretic ke  is  not  to  per-  fecateZ^'^" 
^^ Jecutc,  that  is,  it  is  not  to  puni(h   an  innocent,  but  a 
"  culpable  and  damnable  perfon,  and  that  not  for  con- 
*''' Jcience,  but  tor  perlifting  in  errour  againlt  Hght  ot 
"  conjcience,  whereof  he  hath  beene  convinced. 

Truth.   In  this  Anfwer  here  are  two  things. 

Firlt,  his  confejjion  of  the  fame  Truth  affirmed  by 
Hilarius,  to  wit,  that  the  Chrijlian  Church  doth  not 
perfecute,  but  \s  perj'ecuted :  futing  with  that  foregoing 
obfervation  of  King  lames  from  Rev.  20. 

Peace.  Yet  to  this  he  addes  a  colour  thus  .•  which, 
faith  he,  wee  may  admit  without  prejudice  to  the 
truth. 

Truth.   I  anfwer.  If  it  bee  a  marke  of  the  Chrijlian  Perfecu- 
Church  to  bee  perjecuted,  and  of  the  Antichrijlian  or  ""^        ' 
falfe  Church  to  perfecute,  then  thofe  Churches  cannot  not  b 
be  truly  Chrijlian  (according  to  the  firft  [100]  /«fl:i- Chrift 
tution)  which   either  atlually  themfelves,   or  by  the 
Civill  power  of  Kings  and  Princes  given  to  them  (or 
procured  by  them   to   fight   for   them)  doe  perfecute 
fuch    as   dilfent   from   them   or   be   oppofite   againft 
them. 

Peace.  Yea,  but  in  the  fecond  place  he  addeth. 


e 

s 
Churches. 


192  The  Bloudy  Tenent. 

that  to  excommunicate  an  Heretic k,  is  not  to  perfecute, 
but  to  puni(h  him  for  linning  againft  the  Hght  of  his 
own  confcience^  &c. 

Truth.  I  anfwer,  if  this  worthy  Anfwerer  were 
throughly  awaked  from  the  Spoufes  {pintu2.\\  JIum/?er, 
(Cant.  5.)  and  had  recovered  from  the  drunkennejfe 
of  the  great  whore,  who  intoxicateth  the  Nations, 
Revel.  17.  It  is  impoffible  that  he  (hould  fo  anfwer: 
for 
The  na-  Firft,  who  queftioneth,  whether  to  excommunicate 
communf-'^"  Hcretick,  (that  is,  an  objiinate  Gainfayer)  as  we 
cation.  have  opened  the  word  upon  Tit.  3.)  I  fay,  who  quef- 
tioneth  whether  that  be  to  perfecute  ?  Excommunica- 
tion being  of  2.  Jpirituall  nature,  a  Sentence  denounced 
by  the  Word  of  Chriji  Jefus  the  Spirituall  King  of 
his  Church  ;  and  a  Spirituall  killing  by  the  moft  fliarpe 
two-edged  Sword  of  the  Spirit,  in  delivering  up  the 
perfon  excommunicate  to  Sathan.  Therefore  who 
fees  not  that  his  Anfwer  comes  not  neere  our  ^ef- 
tion  .^ 

Peace.  In  the  Anfwerer s  fecond  conclufon  (in  the 
entrance  of  this  Difcourfe)  he  proves  perfecution 
againft  an  Heretick  for  linning  againft  his  confcience, 
and  quotes  Tit.  3.  10.  which  only  proves  (as  I  have 
there  made  it  evident)  a  Spirituall  rejeBing  or  excom- 
municating from  the  Church  ot  God,  and  fo  comes 
not  neer  the  queftion. 

Here  again  he  would  prove  Churches  charged  to 
be  falfe,  becaufe  they  perfecute  :  I  fay  he  would  prove 
them  not  to  be  falfe,  becaufe  they  perfecute  not:  for, 
faith  he,  Excommunication  is  not  Perfecution.  Whereas 
the  ^eftion  is  (as   the  whole  difcourfe,  and  Hilaries 


The  Bloudy  Tenent.  193 

own  amplification  of  the  matter  in  this  fpeech,  and  ^^^^.^  P^''- 
t\ic  praBice  of  all  Ages  teftifies)  whether  it  be  not  aj^"^jj'^"°/ 
falfe  Church  that  doth  perfecute  other  Churches  or 
Members  (oppofing  her  in  Spirituall  and  Church 
matters,  not  by  Excommunications,  but  by  imprijon- 
mentSy  Jiocking,  whippings  fining^  banijhhig^  hangings 
burnings  &c.  notwithftanding  that  fuch  perfons  in 
Qivill  obedience  and  fubjed;ion  are  unreproveable. 

Truth.   I  conclude  this  palTage  with  Hilarius  andChrifts 
the  Anfwerer,  That  the  ChrilUan  Church  doth   not^P"""'^  "° 
perfecute  \   no   more   then    a   Lilie  doth   fcratch    the  or  fighter. 
Thorfies,  or  a  Lambe  purfue  and  teare  the  Wolves^  or 
a  Turtle  dove  hunt  the  Hawkes  and  Eagles^  or  a  chajie 
and  inodeji  [loi]  Virgin  fight  and  fcratch  Hke  whores 
and  harlots. 

And  for  punifhing  the  Heretick  for  finning  againfi: 
his  confcience  after  conviBion^  which  in  the  fecond 
conclujion  he  afhrmeth  to  be  by  a  civill  /word  I  have 
at  large  there  anfwered. 

CHAP.  LXIX. 

Peace.^^  the  next  place  he  feledieth  one  pafi^age 
A  out  of  Hilariey  (although  there  are  many 
golden  pafi^ages  there  exprefi:  againfi:  the  ufe  oi  Civill 
Earthly  Powers  in  the  Affaires  of  Chriji.)  The  palT- 
age is  this : 

"It  is  true  alfo   what   he   faith,  that   neither  the^hocan- 
^^  Apojlles  nor  We   may  propogate  Chrijlian  Religion^^  ^^^^"^ 
"  by  the  Sword :  but  if  Pagans  cannot  be  won  by  the  Word, 
**  Wordy  they  are  not  to  be  compelled  by  the  Sword:  J""^  "°^ 
"  Neverthelelfe  this  hindreth   not  (faith  he)   but  if  peiied 
25 


194  '^k^  Bloudy  Tenent. 

by  the  « tJ^gy  qj-  ^^y  Other  (hould  blafpheme  the  true  God 
"  and  his  true  Religion,  they  ought  to  be  feverely  pun- 
**i{hed:  and  no  lelTe  doe  they  deferve,  ii  \.h.&y  f educe 
*'  from  the  Truth  to  damnable  Herejie  or  Idolatrie. 

Truth.  In  which  Anfwer  I  obferve,  firfl:  his  Agree- 
ment with  Hilarie,  that  the  Chrijlian  Religion  may 
not  be  propagated  by  the  Civill  Sword. 

Unto  which  I  reply,  and  aske  then  what  meanes 
this  palTage  in  his  iirft  anfwer  to  the  former  fpeeches 
of  the  Kings,  viz.  "  We  acknowledge  that  none  is  to 
"  be  conjirained  to  beleeve  or  protelTe  the  true  Religion, 
"  till  he  be  convinced  in  judgement  of  the  Truth  ot 
**  it :   implying  2  things. 

Firft,  that  the  Civill  Magijlrate,  who  is  to  con- 
ftraine  with  the  Civill  Sword,  muft  judge  all  the  Con- 
fciences  of  their  Subje6ts,  whether  they  be  convinced 
or  no. 

Secondly,  when  the  Civill  Magijlrate  difcerns  that 
his  Subjects  confciences  are  convinced,  then  he  may 
.  conftraine  them  vi  &  armis,  hoftily. 
upon  Con-  And  accordingly,  the  Civill  State  and  Magijiracie 
^c\QncGs  \n judging  m  J pirituall  things,  who  knowes  not  what 
Ne  ^En  conjiraint  lies  upon  all  confciences  in  Old  and  New 
land.         England,  to  come  to  Church,  and  pay  Church  duties,^ 

'  "By  I  Eliz.  c.  2  (^),  it  was  provided,  Church  Wardens  to  the  ufe  of  the  poor." 

that  every  inhabitant  of  the  realm  or  do-  This  and  other  penal  laws  in   regard   to 

minion    fhall   diligently   and    faithfully,  religious  opinions  was   abolifhed  by  the 

having  no  lawful  or  reafonable  excufe  to  ilatute  9  and  10  Vift.  c.  59.      Stephen, 

be  abfent,  endeavour  themfelves  to  relort  Commentaries  on    the  Laws  of  England, 

to  their  parifh  church   or  chapel   accuf-  iii;  51. 

tomed,  or,  upon  feafonable  let,  to  fome  "  Whereas     complainte     hath     bene 

ufual  place  where  common   prayer  (hall  made  to  this  Court  that  dyvers  perfons 

be  ufed,   on   Sundays   or   holidays,  upon  within  this  jurifdiftion  doe  vfually  abfent 

penalty  of  forfeiting  for  every  non-attend-  themfelves  from   church   meetings  vpon 

ance  twelve  pence,   to   be  levied  by  the  the  Lords  day,  power  is  therefore  giuen 


T^he  Bloiidy  Tenent. 


95 


which  is  upon  the  point  (though  with  a  /word  of  a 
finer  gilt  and  trim  in  New  Efigland)  nothing  eH'e  but 
that  which  he  confeiTeth  Hilarie  faith  true,  fliould  not 
be  done,  to  wit,  ^propagation  oi Religion  by  the  Sivord. 
102]  Againe,  although  he  confeiTeth  that  propaga- 
tion of  Religion  ought  not  to  be  by  the  Jword:  yet  he 
maintaineth  the  ufe  of  the  Jword,  when  perfons  (in 
the  jiidgen/ent  of  the  drill  State,  for  that  is  implied) 


to  any  two  Afliilants  to  heare  and  fen- 
fure,  either  by  ftvne  or  impriionm',  (att 
their  difcrecon)  all  miidemean'^^  of  that 
kinde  committed  by  any  inhabitant  within 
this  jurifdiftion."  Ma/s.  Colonial  Records, 
i:  140.  March,  1634-5.  ^'^-  Records  i: 
240,  Sept.  1638. 

To  the  afiertion  in  the  text  Cotton 
replies :  "  I  know  no  conllraint  at  all, 
that  lieth  upon  the  confciences  of  any 
in  Nezv- England,  to  come  to  Church  : 
Lead  of  all  do  I  know,  that  any  are  con- 
ftrayned  to  pay  Church-duties  in  New 
Englad.  Sure  I  am,  none  in  our  Town, 
neither  Church-members,  nor  other,  are 
conilrai^ied  to  pay  any  Church  duties  at 
all.  What  they  pay  they  give  volunta- 
rily, each  one  with  his  owne  hand,  with- 
out any  conftraint  at  all."  Bloudy  Tenent 
tVaJhed,  p.  146.  Cotton's  aflertion  in 
regard  to  Bollon  is  fuftained  by  Win- 
throp,  Kezv  England,  i:  355.  "Mr.  Cot- 
ton preaching  out  of  the  8  of  Kings,  8, 
taught,  that  their  Magiftrates  are  forced 
to  provide  for  the  maintenance  of  min- 
iflers,  etc.  when  the  Churches  are  in  a 
declining  condition.  There  he  fhowed, 
that  the  minillers'  maintenance  fhould 
be  by  voluntary  contribution,  etc." 

But  Williams  rejoins,  "If  Mr.  Cotton 
hcforgettful,  fure  he  can"hardlybe  igno- 
rant of  the  halves  and  Penalties  extant  in 


New  England  that  are  (or  if  repealed  have 
been)  againll  fuch  as  abfent  themfelves 
from  Church  Morning  and  Evening,  and 
tor  Non-payment  of  Church-duties,  al- 
though no  Members. 

"For  a  Freedome  of  Not  paying  in  his 
Towne,  it  is  to  their  commendation  and 
Gods  praife,  who  hath  fnowed  him  and 
others  more  of  his  holy  Truth:  Yet 
who  can  be  ignorant  of  the  SefTments 
upon  all  in  other  Townes,  of  the  many 
Suits  and  Sentences  in  Courts  (for  Non- 
payment of  Church-Duties')  even  againft 
fuch  as  are  no  Church  Members  ?"  The 
Bloody  Tenent  yet  more  Bloody,  p.  216. 

Lechford's  telVimony  alfo  goes  fome- 
what  againll  Cotton's  general  denial : 
"At  fome  places  they  make  a  rate  upon 
every  man,  as  well  within,  as  not  of  the 
Church,  refiding  with  them,  towards  the 
Churches  occafions  j  and  others  are  be- 
holding, now  and  then,  to  the  generall 
Court,  to  iludy  wayes  to  enforce  the 
maintenance  of  the  Minillcrie."  Plain 
Dealing,  p.  19.  To  this  may  be  added 
two  fentences  from  Winthrop's  journal 
in  1642:  "The  churches  held  a  differ- 
ent courfe  in  raifing  the  Minifler's  main- 
tenance. Some  did  it  by  way  of  taxa- 
tion, which  was  very  ofFenfive  to  fome." 
New  England,  i  i :  112. 


196  The  Bloudy  Tenent. 

blajpheme  the  true  God,  and  the  true  Religion,  and 
alfo  feduce  others  to  damnable  Here/ie  and  Idolatrie. 
Which  becaufe  he  barely  affirmeth  in  this  place,  I 
fliall  defer  my  Anfwer  unto  the  after  Reafons  of  Mr. 
Cotton  and  the  Elders  of  New  Englifli  Churches ; 
where  Scriptures  are  alleadged,  and  in  that  place  (by 
Gods  afliftance)  they  fliall  be  examined  and  anfwered. 

CHAP.  LXX. 

TertulUan  Peace. ^  I  "^He  Anfwerer  thus  proceeds :   "  Your  next 
diibuffed!  ^     "  Writer  is  Tertul/ian,  who  fpeaketh   to 

"  the  fame  purpofe  in  the  place  alleadged  by  you. 
"  His  intent  is  only  to  reftraine  Scapula  the  Roman 
"  Governour  of  Africa,  from  perfecuting  the  Chrif- 
^^  tians,  for  not  offering  Jacri/ice  to  their  Gods:  and. 
"  for  that  end,  fetcheth  an  Argument  from  the  Law 
**  oiNatur all  equity,  not  to  compell  any  to  any  Religion, 
**  but  permit  them  to  believe  or  not  to  believe  at  all. 
"  Which  we  acknowledge ;  and  accordingly  we 
"judge,  the  Englilh  va?.-^  permit  the  Indians  to  con- 
"  tinue  in  their  unbeliefe :  neverthelelfe  it  will  not 
*'  therefore  be  lawfull  to  tolerate  the  worfloip  of  Devils 
"  or  Idols,  to  the  feduclion  of  any  from  the  Truth. 

Truth.  Anfw.  In  this  palTage  he  agrees  with  Ter- 
tullian,  and  gives  inftance  in  America  of  the  Englifh 
permitting  the  Indians  to  continue  in  their  imbeleefe : 
The  In-  yet;  withall  he  affirmeth  it  not  lawfull  to  tolerate 
^^^  Y.r^a.'worjhipping  oi  Devils,  ov  J eduB ion  ivoi'n  the  Truth. 
land  per-  I  aufwcr,  that  in  New  Rngland  it  is  well  known 
muted  by  ^j^^^  ^.j^^^  ^^^  oucly  permit  the  Indians  to  continue  in 
lifh  not      their   unbeliefe,    (which    neither   they,    nor   all   the 


'The  Bloudy  Tenent.  1 97 

Mifiijiers  oi  Qhriji  on  Earthy  nor  Angels  in  Heaven^^^Y,^^ 
can  helpe,  not  being  able  to  worke  beleefe)  but  they  |^^"jj""j.^ 
alio  permit  or  tolerate  them  in  their  Paganifl:)  wo?-Jhipy  unbclccf 
which  cannot  be  denied  to  be  a  worlhippinz  oi Devils,  (^hich 

J     1 1      o  '  they  can- 

as  all  falfe  Worfliip  is."  not  cure) 

And  therefore  confequently  according  to  thefamebut  alfo  in 
pradlice,  did  they  walke  by  Rule  and  hnpartially^  "^^worfhip  ^ 
onely  the  Indians,  but  their  Qountry?nen,  French^  which 
Dutch,  Spanijh,  Perjians,  Tiirkes,  lewes,  &c.  {]iould[^^y/"'S^^ 
alfo  be  permitted  in  their  Worjljips,  if  correfpondentdvilfword 
in  civill  obedience.  reilraine. 

103]  Peace.  He  addes  further,  when  Tertulliatt  faith. 
That  another  mans  Religion  neither  hurteth  nor 
profiteth  any  ;  It  muft  be  underftood  oi private  wor- 
Jhip  and  Religion  protelfed  in  private  :  otherwife  a 
falfe  Religion  profelfed  by  the  members  of  the  Church, 
or  by  fuch  as  have  given  their  names  to  Chriji,  will 
be  the  ruifie  and  dejolation  of  the  Church,  as  appeareth 
by  the  threats  of  Chrijl  to  the  Churches,  Revel.  2. 

Truth.  I  anfwer  (paffing  by  that  unfound  dijiinc- 
tion  of  members  of  the  Church,  or  thofe  that  have 
given  their  Na?nes  to  Chrijl,  which  in  point  of  vilible 
profejjion  and  Worjhip  will  appeare  to  be  all  one)  it 
is  plaine, 

P^irfl:,  that  Tertullian  doth  not  there  fpeake  of  pri- 
vate, but  of  publike  Worfliip  and  Religion. 

Secondly,  Although  it  be  true  in  a  Church  oi  Chrijl, 
that  a  falfe  Religion  or  Worjhip  permitted,  will  hurt, 

'  This   Cotton  denies,  (Bloudy  Tenent  mit   to    the   Englifii)   continue    in    their 

^/?/?'frf',  p.  147,)  and  Williams  reaffirms,  publike   Paganifh   Worfhip  of  Devills,  I 

"It  is  moft  true,  that  the  Monahiggan-  lay  openly  and  conjlantly."  Bloody  Tenent 

eucks,    Mifhauomeucks,     Pautuckfeucks  yet  more  Bloody,  Tp.  218. 
and  Cawfumleucks  (who  proteffe  to  lub- 


198  The  Bloudy  Tenent. 

according  to  thofe  threats  of  Chriji,  Revel.  2.      Yet 
in   2  cafes   I  believe   a   falfe  Religion  will   not  hurt 
(which  is  moft  like  to  have  been  Tertullians  mean- 
ing-) 
In  2  cafes       Firft,  a  falfe  Religion  out  of  the   Church  wdll  not 

HgLn  wni^"^^  the  Churchy  no  more  then  weedes  in  the  Wilder- 
not  hurt  nejfe  hurt  the  inclofed  Garden,  or  poyfon  hurt  the  body 
the  true    ^j^g^  j|-  \^  ^Qt  touched  or  taken,  yea   and  antidotes 

Church,  .  •     a  •«. 

or  the       are  received  agamlt  it. 

State.  Secondly,  a  falfe  Religion  and  Worjlnp  will  not  hurt 

the  Civill  State,  in  cafe  the  worjhippers  breake  no 
civill  Law :  and  the  Anjwerer  (elfwhere)  acknow- 
ledgeth,  that  the  civill  Law es  not  being  broken,  civill 
Peace  is  not  broken  :  and  this  only  is  the  Point  in 
Queflion. 

CHAP.  LXXI. 

PeaceT^TOxxx  next  Authour  (faith  he)  'Jerome,  crolf- 

J-    eth  not  the  "  Truth,  nor  advantagerh  your 

"  Caufe ;  for  we   grant   what   he  faith,  that  Herefie 

"  muft  be  cut  off  with  the  fword  of  the  Spirit  :   but 

"  this   hinders   not,   but  being  fo   cut   down,   if  the 

"  Heretick  will  perfift  in  his  Herefie,  to  the  feduc- 

"  tion  of  others,  he  may  be  cut  ofFalfo  by  the  Civill 

The  fedu-  *<  Sword,   to  prevent  the  perdition  of  others.     And 

bfeftin      "  ^^^^  ^°  ^^  yero??ies  meaning,  appeareth  by  his  note 

of  others   "  upon  that  of  the  Apoftle,  [A  little  Leaven  leaveneth 

difcuffed.  « tPje  whole  lumpe]  Therefore  (faith  he)  a  fparke  as 

"  foon   as  it  appeareth,    is  to    be    extinguiflied,  and 

"  the  leaven   to  be    removed  from    the   refl   of  the 

1 04]  "  dough  ;   Rotten  pieces  of  flefh  are  to  be  cut 


The  Bloudy  Tenent.  199 

"  off,  and  a  fcabbed  beaft  is  to  be  driven  from  the 
"  fheepfold  ;  left  the  whole  Houfe,  Body,  maffe  of 
"  Dough,  and  Flock,  be  fet  on  fire  with  the  fparke, 
"  be  putrified  with  the  rotten  fiefti,  fowred  with  the 
"  leaven,  perifh  by  the  fcabbed  beaft. 

Truth.   I  anfwer,  firft,   he  granteth  to  Tertullian^'^  Jhe 
that  Here/ie  muft  be  cut  off  with   the  fword  of  thet,.uj^e(h 
Spirit :  yet  withall  he  maintaineth  a  cutting  off  by  a  not  to  the 
fecond  Sword,  the  y^^'c^r^  of  the  Magijirate  ;   and  con-  \^^^  °^ 
ceiveth  that  Tertiilliarf  fo  meanes,  becaufe  he  quotethonly  in 
that  of  the  Apoftle,  A  little  leaven  leaveneth  the  wZ'o/^  Spiritual! 

/        ^  caufes. 

lumpe. 

Anjw.  It  is  no  Argument  to  prove  that  Tertullian' 
meant  a  civill /word,  by  alleadging  i  Cor.  5.  or  Gal. 
5.  which  properly  and  only  approve  a  cutting  off  by 
the  fword  of  the  Spirit  in  the  Church,  and  the  purg- 
ing out  of  the  leaven  in  the  Qhurch  in  the  Cities  of 
Corinth  and  Galatia. 

And  if  TertulUan'  (liould  fo  meane  as  himfelfe  doth, 
yet 

Firft,  that  grant  of  his,  that  Herejie  muft  be  cutTheabfo- 
offwith  the  fword  of  the  Spirit,  implies  an  abfolute^?'^  ^"^% 

-•  cicncic  or 

fufficiencie  in  theyu'o/v/of  the  Spirit  to  cut  it  down,  the  fword 
according    to    that    mighty    operation    of   Spirituallof  the 
weapons,  (2  Cor.    10.  4.)  powerfully  fufticient  either  P"^'^' 
to  convert  the  Heretick  to  God,  and  fubdue  his  very 
thoughts  into  fubjed:ion  to   Chriji,  or  elfe  fpiritually 
to  Hay  and  execute  him. 

Secondly,  it  is  cleare  to  be  the  meaning  of  the 
Apojile,  and  of  the  Spirit  of  God,  not  there  to  fpeake 
to  the  Church  in    Corinth  or  Galatia,   or  any  other 

'  Thus  in  the  original  text,  but  an  evident  mifprint  for  Jerome. 


200  ^  The  Bloudy  Tenent. 

^he  Church,  concerning  any  other  dough,  or  houfe,  or  body, 
of  Chrift  °^  fl'^^^i  but  the  dough,  the  body,  the  houfe,  the  ^o<:/^ 
to  be  kept  of  Qhriji  his  Church :  Out  of  which  fuchy/>^r/'j-,  fuch 
P"*"^*        leave?!,  fuch   rotten  fleJJj  and  /cabbed  Jheep  are  to  be 

avoided. 
A  Nation-      Nor  could  the  eve  of  this  worthy  Anfwerer  ever 
not  'ml\    ^^  ^*^  obfcured,  as  to  run  to  a  Sfniths  fliop  for  a  Sword 
tutcd  by    oi  iron  ^ndijteale  to  helpe  the  Sword  of  the  Spirit,  if 
Chnil       t}^e  ^^^;^  Qf  Rig/jteoufneffe  had  once  been   pleafed  to 
fhew  him,  that  a  National!  Church  (which  elfewhere 
he  profeiTeth  againft)  -^Jlate  Church  (whether  explicite, 
as  in  Old  England,  or  implicite,  as  in  New)  is  not  the 
Injiitution  of  the  Lord  J  ejus  Chriji. 
The  The  Nationall  ty pic  all  State-Church  of  the  J  ewes 

Ch'iu-ch  necelTarily  called  for  fuch  weapons  :  but  the  particu- 
of  the  lar  Churches  of  Chriji  in  all  parts  of  the  World,  con- 
Jewes.  fifting  of  'J ewes  or  Gentiles,  is  powerfully  able  by  the 
/word  of  the  Spirit  to  defend  it  felfe,  and  offend  Men 
or  Devils,  although  the  State  or  Kingdome  (wherein 
fuch  a  Church  or  Churches  [105]  oi  Chriji  are  gath- 
ered) have  neither  carnall  Jpeare  nor  Jword,  &c.  as 
once  it  was  in   the  Nationall  Church  of  the  Land  of 

I  Sam.  I  X,  ^ 

Cayiaan. 

CHAP.  LXXII. 

Man  hath  Peace.\yKentius  (whom  you  next  quote,  faith  he) 
no  power  J)  fpeaketh  not  to  your  caufe.   Wee  willingly 

to  make  ^  ^  o  y 

lawes  to    grant  you,  that  man  hath  no  power  to  make  Lawes 
bindecon-to  binde  cojijciencc,  but  this  hinders  not,  but  men  may 
cience.     ^^^  ^.j^^  Lawcs  of  God  obferved  which  doe  binde  cofi- 
Jcience. 


The  Bloudy  Tenent.  201 

Truth.  I  anfwer,  In  granting  with  Brentius  that 
man  hath  not  power  to  make  Lawes  to  hinde  con- 
fcience,  hee  overthrowes  fuch  his  tenent  and  practice 
as  rejiraine  men  from  their  JVorJhip,  according  to 
their  Confcience  and  beleefe,  and  conftraine  them  to 
fuch  worjhips  (though  it  bee  out  of  a  pretence  that 
they  are  convinced)  which  their  owney^^w/cj'  telJ  them 
they  have  no  fat isj a B mi  nov  faith  in. 

Secondly,  whereas  he  affirmeth  that  men  may  make 
Lawes  to  fee  the  Lawes  of  God  obferved. 

I  anfwer,  as  God  needeth  not  the  helpe  of  a  mate- 
rial! yu'(?7Y/  oi feele  to  alTift  the  [word  of  the  spirit  in 
the  aftaires  of  coifcience^  fo  thofe  men,  thofe  Magif- 
trates,  yea  that  Commonwealth  which  makes  fuch 
Magijirates,  muft  needs  have  power  and  authority 
from  Chriji  fefiis  to  fit  fudge  and  to  determine  in 
all  the  great  controverfies  concerning  doBrine^  difci- 
pline^  govcrn?nent,  Cs'c. 

And  then  I  aske,  whether  upon  this  ground  it  muft  ^^'P^'"^^^ 
not  evidently  follow,  that  quent'es 

Either  there  is  no  lawiull  Commonwealth  nor  civilUm\o\d- 
State  of  men   in   the   world,  which   is   not  qualified  ^^^^" 
with  this  fpirituall  difcerning :   (and  then  alfo  that  the 
very   Commonweale  hath   more  light  concerning  the 
Church  of  Chri/i,  then  the  Church  it  felfe.) 

Or,  that  the  Commonweale  and  Magijlrates  thereof 
muft  judge  and  punidi  as  they  are  perfwaded  in  their 
owne  beleefe  and  confcience^  (be  their  confcience  Pagan- 
iJJj,  Turktjh,  or  Antichrifian)  what  is  this  but  to  con- 
found Heaven  and  Earth  together,  and  not  onely  to 
take  away  the  being  of  Chrifianity  out  of  the  World, 
but  to  take  away  all  civility^  and  the  world  out  of  the 

worlds  and  to  lay  all  upon  heapes  of  confufion  ? 
26 


202  T^he  Bloudy  Tenent. 

io6]  CHAP.  LXXIII. 

Luthers     Peace/  I  ^He  like  anfwer  (faith  he)  may  bee  returned 

in  this°"^  -^     ^^  Luther,  whom  you  next  alledge. 

cafe  dif-         Firft,  that  the  govermnent  of  the  civill  Magijirate 

cuffed.       extendeth  no  further  then  over  the  bodies  and  goods 

of  their  JubjeBs,  not  over  their  Joules,  and  therefore 

they  may  not  undertake  to  give  Lawes  unto  ih^foules 

and  confciences  of  men. 

Secondly,  that  the  Church  of  Chrijl  doth  not  ufe 
the  Arme  oi  fecular  power  to  compell  men  to  the 
true  profeffion  of  the  truth,  for  this  is  to  be  done 
w'lih.  J pirituall  weapons,  whereby  Chrijlians  are  to  be 
exhorted,  not  compelled.  "  But  this  (faith  hee)  hin- 
"  dreth  not  that  Chrijlians  finning  again  ft  light  of 
^^ faith  and  conjcience,  may  juftly  be  cenfured  by  the 
"  Church  with  excommunication,  and  by  the  civilljword 
**  alfo,  in  cafe  they  iliall  corrupt  others  to  the  perdi- 
"  tion  of  their  foules. 

Truth.  I  anfwer,  in  this  joynt  confejjimi  of  the 
Anjwerer  with  Luther,  to  wit,  that  the  government 
of  the  civill  Magijirate  extendeth  no  further  then 
over  the  bodies  and  goods  of  their  JubjeBs,  not  over 
\\\^\x  Joules  :  who  fees  not  what  a  cleare  tejlimony  from 
his  own  mouth  and  pen  is  given,  to  wit,  that  either 
the  Spirituall  and  Church  eftate,  the  preaching  of  the 
Word,  and  the  gathering  of  the  Church,  the  BaptiJ?ne 
of  it,  the  Minijlry,  Government  and  Adminijlrations 
thereof  belong  to  the  civill  body  of  the  Com?nonweale? 
that  is,  to  the  bodies  and  goods  of  men,  which  feemes 
monftrous  to  imagine :  Or  elfe  that  the  civill  Mag- 
ijirate cannot  (without  exceeding  the  bounds  of  his 
office)  meddle  with  thofe  fpirituall  affaires. 


lem- 

fclves. 


The  Bloudy  Tenent.  203 

Againe,  neceiTarily  mufl:  it  follow,  that  thefe  two^*"-  ^ot- 
are  contradictory  to  themlelves  :   to  wit,  tions^evl" 

The  Magijirates  power  extends  no  further  thendently 
the  bodies  and  ^oods  of  the  fubied:,  and  yet  proved 

<~>  J         '       ^     ^  J  contrauic- 

The  Magijh'cite  muft  puni(h  Chrijlians  for  finning  tory  to 
again  it  the  light  oi  faith  and  confcicnce^  and  for  r^r- tht 
ruptiiig  i\\^  Joules  of  men. 

The  Father  of  Lights  make  this  worthy  Anfwerer 
and  all  that  feare  him  to  fee  their  wandring  in  this 
cafe,  not  only  from  \\\%  feare ^  but  alfo  from  the  light 
of  Reafon  it  felfe,  their  owne  conviBions  and  con- 
fejjions. 

Secondly,  in  his  joint  confeffion  with  Luther,  that 
the  Church  [107]  doth  not  ufe  the  fecular  power  to 
compell  men  to  the  Faith  and  Profeffion  of  the  truth, 
he  condemneth  (as  before  I  have  obferved) 

Firfi:,  his  former  Implicatiofi,  viz.  that  they  may 
bee  compelled  when  they  are  convinced  of  the  truth 
of  it. 

Secondly,  their  owne  pradlice,  who  fuffer  no  man 
of  any  different  confcience  and  worfiip  to  live  in  their 
jurifdi6lion,  except  that  he  depart  from  his  owne 
exercife  of  Religion  and  Worjlnp  differing  from  the 
worflnp  allowed  of  in  the  civill  State,  yea  and  alfo 
adiually  fubmit  to  come  to  their  Church. 

Which   howfoever  it  is   coloured   over  with   thisH<:3""g 
varnifli,  viz.  that  men  are  coinpelled  no  further  then^Qj.jQf 
unto  the  hearing  of  the  Word,  unto  which  all   men  God  in  a 
are  bound  :  yet  it  will  appeare  that  teaching  and  being  ^.^'-'''ch 
taught  in   a  Qhurch  eftate   is  a   Church  worfliip,   as  part  of 
true  and  proper  a  Church  worjhip  as  the   Supper  of^^^odswor- 
the  Lord,  Aa.  2.  46.  '^'P- 


fcience. 


204  The  Bloudy  Tenent. 

Secondly,  all  perfons  [Papijl  and  Protejiant)  that 
are  confcientious,  have  alwayes  fuffered  upon  this 
ground  efpecially,  that  they  have  refufed  to  come  to 
each  others  Church  or  Meeting. 


CHAP.  LXXIV. 

Papiils      Peace/  I  ^He  next  paflage  in  the  Author  which  the 
tokradon  ^     Atifwcrer  defcends  unto,  is  the  tejiimony  of 

of  con-  the  Papijis  themfelves,  a  lively  and  fhining  teftimony 
from  Scriptures  alledged  both  againfl:  themfelves  and 
all  that  alfociate  with  them  [siS  power  is  in  their  hand) 
in  fuch  unchrijiian  and  bloody  both  tenents  and  prac- 
tices. 

"  As  for  the  tejiimony  of  the  PopiJJj  booke  (faith  he) 
"  we  weigh  it  not,  as  knowing  what  ever  they  fpeake 
"  for  toleration  oi  Religion,  where  themfelves  are  under 
"  Hatches,  when  they  come  to  fit  at  Stern  they  judge 
"  and  praBife  quite  contrary,  as  both  their  writings 
"  and  judiciall  proceedi?igs  have  teftified  to  the  world 
"  thefe  many  yeares. 

Truth.  I  anfwer,  although  both  writings  and  prac- 
tices have  been  fuch,  yet  the  Scriptures  and  exprejjions 
of  truth  alledged  and  uttered  by  them,  fpeake  loud 
and  fully  for  them  when  they  are  under  the  Hatches, 
that  for  their  confciejice  and  religion  they  (liould  not 
there  be  choaked  and  fmothered,  but  fuffered  to 
breathe  and  walke  upon  the  Deckes  in  the  ayre  of 
civill  liberty  and  converfation  in  the  Ship  of  the  co7n- 
monwealth,  upon  good  alfurance  given  of  civill  obedi- 
ence to  the  civill  State. 


The  Bloudy  Tenent.  205 

108]    Againe,  if  this  practice  bee  fo  abominable  in  The  Pro- 
his  eyes  from  the  Papijh^  viz.  that  they  are  fo  partiall  JartfaH  in 
as  to  perfecLite  when  they  fit  at  Hebne^  and  yet  cry  the  cafe  of 
out   againfi:   perfeciitiofi    when    they   are   under    the  P.^''^^*-"" 
Hatches,  I  fliall  befeech  the  Righteous  Judge  of  the 
whole  world  io  prefent  as  in  a  Water  or  Glafi^e  (where 
face  anfwereth  to  face)  the  faces  of  the  Papijl  to  the 
ProteJia?it,  anfwering  to  each  other  in  the  fmneiiejfe 
oi par-tiality,  both  of  this  doctrine  and  pra6tice. 

When  Mr.  Cotton  and  others  have  formerly  been 
under  hatches,  what  fad  and  true  complaints  have 
they  abundantly  powred  forth  againft  perfeciition? 
How  have  they  opened  that  heavenly  Scripture,  Cant. 
4.  8.  Where  Chriji  J  ejus  calls  his  tender  JVife  and 
Spoufe  from  the  fellowfiiip  with  perfeciitors  in  their 
dens  of  Lions,  and  mountaines  of  Leopards  ? 

But  comming  to  the  Helme  (as  he  fpeaks  of  the 
Papijis)  how,  both  by  preaching,  writing.  Printing, 
pradice,  doe  they  themfelves  (I  hope  in  their  perfons 
Lanibes)  unnaturally  and  partially  exprelfe  toward 
others,  the  cruell  nature  of  fuch  Lions  and  Leopards  ? 

O  that  the  God  of  Heaven   might   pleafe   to   tell  Afalfebal- 
them  how  abominable  in   his  eyes  are  a  waight  and  lance  in 
a  waight,  a  Jio?ie  and  a  Jhne  in  the  bag  of  '^'^ig^-^^-^  •  iQ°sahom- 
one  waight   for   themfelves    when    they   are    under  inable  to 
Hatches,  and  another  for  others  when  they  come  to^"'^- 
He/me. 

Nor  (hall  their  confidence  of  their  being  in  the 
truth  (which  they  judge  the  PapiJls  and  others  are 
not  in)  no  nor  the  Truth  it  felfe  priviledge  them  to 
perfecute  others,  and  to  exempt  themfelves  from  per- 
fe  cut  ion,  becaufe  (as  formerly.) 


2o6  T^he  Bloudy  Tenent. 

Sheep  can-      Firft,  it  is  againft  the  nature  of  true  Sheep  to  per- 
"°  j^o'J" j^e  fecute  or  hunt  the  Beajis  of  the  Forreji,  no  not  the 
wolves,     fame   Wolves  who  formerly  have  perfecuted  them- 
felves. 

Secondly,  if  it  be  a  duty  and  charge  upon  all  Mag- 

ijirates  in  all  parts  of  the  World  to  judge  and  perfe- 

cute  in  and  for  fpirituall  caufes,   then  either  they  are 

no  Magijirates  who  are  not  able  to   judge  in  fuch 

cafes,    or   elfe    they   muft  judge   according    to   their 

Confciences,  whether  Pagan,  Turkijlj  or  Antichrijlian. 

Pills  to  Laftly,   notwithftanding    their    confidence  of  the 

purge  out  ffiiffj  of  their  owne  way,  yet  the  experience  of  our 

of  perfe-    Fathers  errours,  our  owne  ?nijlakes  and  ignorance,  the 

cution.      fenfe  of  our  own  weakfiejfes  and  blijidtiejfe  in  the  depths 

of  iht  prophejies  &  myjieries  of  the  Kingdom  q>{  Chrijl, 

and  the  great  profelfed  expeBation  of  light  to  come 

which  we  are   not   now   able   to   comprehend,  may 

abate  the  edge,  yea  {heath  up  the  [  1 09]  y7£;(?r^  of  per- 

fecution  toward  any,  efpecially  fuch  as  differ  not  frorn 

them  in  doBrines  of  repentance,  ox  faith,  or  holijiejje  of 

heart  and  life,  and  hope  of  glorious  -Sindi  et email  union 

to   come,  but  only  in   the  way  and   manner  of  the 

adminiji  rat  ions  of  J  ejus  Chriji. 

CHAP.  LXXV. 

Peace/  I  "^O    clofe   this   head   of   the    teftimony    of 
X     Writers,  it  pleafeth  the  Aifwerer  to  pro- 
duce a  contrary  teftimony  of  Aujiin,  Optatus,  &c. 
Superfti-         Truth.   I   readily  acknowledge  (as  formerly  I   did 
J.'°"^P^''"concerninp:  the  teflimonv  oi  Princes)  that  Antichrift 

lecution       .  ^         \    r        /^  r     •  n  1/  1 

have  had   IS  too  hard  lor  Chrijt  at  votes  and  numbers ;  yea  and 


The  Bloudy  Tenent.  207 

beleeve  that  in  many  points  (wherein  the  fervants  of"^=i"yvotes 
Go^-Zthefe  many  hundred  yeares  have  beene  faft  alleep)  ^^^^  °q^_ 
fiipet'Jiit ion  2inA  perfecution  have  had   more  fuffragesple. 
and  votes  from  Gods  owne  people   then   hath   either 
been  honourable  to   the  Lord^  or  peaceable  to   their 
owne  or  the  foules  of  others  :   Therefore  (not  to  dero- 
gate from  the  pretious  77iet7iory  of  any  of  them)  let  us 
briefly  confider  what  they  have  in  this  point  affirmed. 

To  begin  with  Aujlin :  "They  murther  (faith  he) 
"  foules,  and  themfelves  are  afflidled  in  body,  and 
*'  they  put  men  to  everlafting  death,  and  yet  they 
*'  complaine  when  themfelves  are  put  to  temporall 
"  death. 

I    anfwer.   This   Rhetoricall  perfwajion  of  humane  Aufiins 
wifdome  feems  very  reafonable  in  the  eve  of  liefl:}  and^^-^'"^  '^'^^ 

*^  ,  J  *j    J  pcriccu- 

blood,  but  one  Scripture  more  prevailes  with  faithfull  tion  ex- 
and  obedient  foules  then  thoufands  of  plaulible  and^™'"^'^- 
eloquent  fpeeches  :   in  particular, 

Firll,  the  Scripture  ufeth  foule-killing  in  a  large  Soul-kill- 
fenfe,  not  only  for  the  teaching  oi  falje  prophets  and^"^' 
Jeducers,  but  even  for  the  offenjive  walking  of  Chrif- 
tians,  in  which  refped  (i  Cor.  8.)  a  true  Chrijlian 
may  be  guilty  of  dellroying  a  foule  for  whom  Qhriji 
died,  and  therefore  by  this  rule  ought  to  be  hanged, 
burned,  &c. 

Secondly,  That  plaulible  fimilitude  will  not  prove 
that  every  falfe  teaching  or  falfe  practice  actually  kills 
th^Jouky  as  the  body  is  llaine,  and  llaine  but  once,  for 
Joules  infedled  or  bewitched  may  againe  recover,  i 
Cor.  5.  Gal.  5.  2  Tim.  2.  &c. 

Thirdly,  ^ov  foule- killings,  yea  alfo  iov  Joule-wound- 
ings  and  grievings,  Qhrijt  "J ejus  hath  appointed  re??ie- 


2o8  The  Bloudy  Tenent. 

Punifh-  ^/^j.  fufficlent  in  his  Church.  There  comes  forth  a  two 
'^■^^^l'^^^'  edged  J  word  out  of  his  ffwuth  (Rev.  i.  and  1 1  lo]  Rev. 
Chrift  2.)  able  to  cut  downe  Herejie  (as  is  confeft)  yea  and 
^^^^^  to  kill  the  Hereticke^  yea  and  to  punifli  \\\%  Joule  ever- 
Soule-kill-laftingly,  which  no  fword  oi  Jleele  can  reach  unto  in 
ers  and  any  punifhiTient  comparable  or  imaginable ;  and 
vvound-  therefore  in  this  cafe  we  may  fay  of  ihi^fpirituallfoule- 
ers,  killing  by  the  /word  of  Chrijis  mouth,  as  Paul  con- 

cerning the  inceftuous  perfon,   2  Cor.  2.  Sufficient  is 
this  punijhtnent,  &c. 

Fourthly,   Although    no    Soule-killers,   nor    Soule- 
grievers  may  be  fuffred  in  the  Spirituall  State  or  King- 
dome  of  Chriji,  the  Church  ;  yet  he  hath  commanded 
that  fuch  fliould  be  fuffered  and  permitted  to  be  and 
live  in   the  Worlds  as  I   have  proved  on  Matth.  13. 
otherwife  thoufands  and  millions  of  Joules  and  bodies 
both,  muft  be  murthered  and  cut  off  by  civill  combiif- 
tions  and  bloody  warres  about  Religion. 
Men  dead      Fifthly,  I  argue  thus :   The  Soules  of  all   men  in 
inSin,can-j.|-jg  World  are  either  naturally  dead  in  Sin,  or  alive 
Soule        in  Chriji.      If  dead  in  fmne,  no  man  can   kill  them, 
kill'd.       no   more   then   he   can   kill  a  dead  man :   Nor  is  it  a 
f,"      falfe  Teacher  or   falfe   Relip-ion   that   can   fo   much 

tionall  en-  .    .  o  _  ^  r     i 

forced  Ke- prevent  the  means  of  Spirituall  life,  as  one  of  thefe 
^'8'°"  °r  two  ;  Either  the  force  of  a  materiall  /word,  imprifon- 
War  for  i^ig  the  Soules  of  men  in  a  State  or  Nationall  Religion, 
Religion  Minijlcry  OX  Worjhip  \  Or  fecondly,  Cw/Z/i^^^rrt'j' and 
^  ^  ^^°    coinbudions  for  Religion  fake,  whereby  men  are  imme- 

great  pre-       ,         ^  .   <->  '  J 

venters  of  diatcly  cut  off  without  any  longer  meanes  of  Repent- 
foulc  con- ance. 

and  life.         Now  againe,  for  the  Soules  that  are  alive  in  Chrijt, 
he  hath  gracioully  appointed  Ordinances  powerfully 


The  Bloudy  Tenent.  209 

fufficient  to  maintaine  and  cheridi   that  life^  Armour 
of  proof e  able  to  defend  them   again  ft  men  and  devils. 

Secondly,  the  Soule  once  alive  in  Chrift,  is  like 
Chrift  himfelfe,  [Revel,  i.)  alive  for  ever,  (Rom.  6.) 
and  cannot  die  2^  fpirituall  death. 

Laftly,  Grant  a  man  to  be  2.falfe  Teacher,  an  Here- 
tick,  a  BalaaiJi,  a  Spirituall  Witch,  a  IVolfe,  a  Perfe-  So^^e  kill- 
cuter,  breathing  out  blafphefnies  againft  Chrijl,  and^by^tTI^ 
/laughters  againft  his  followers,  as  Paul  did,  AB.  9.  I  grace  of 
fay,   thefe  who  appeare   Souk-killers  to  day,  by  the^  [^^ 
grace  of  Chrijl  may  prove  (as  Paul)  Soule f  avers  tofavers. 
morrow  :   and  faith  Paul  to  Timothy  (i  Tim.  4.)  thou 
llialt  fave  thy  felfe  and  them  that  heare  thee  :  which 
all   muft   necelTarily  be  prevented,  if  all   that   comes 
within  the  fenfe  of  thefe  Soule-killers,  muft  (as  guilty 
of  blood)  be  corporally  kill'd  and  put  to  death. 

Ill]  CHAP.  LXVI.  fLXXVI.] 

Pfi^r^.T^Eare  Truth,  your  Anfwers  are  fo  fatisfac- 
-L/  torie  to  Aujli?is  fpeech,  that  \i  Aujlin  him- 
felfe were  now  living,  me  thinkes  he  (hould  be  of 
your  mind.  I  pray  defcend  to  Optatus,  who  **(faith  ^pc^t^^ 
"the  Anfwerer)  juftiftes  Macharius  for  putting  fome 
"  Hereticks  to  death,  affirming  that  he  had  done  no 
"  more  herein  then  what  Mofes,  Phineas  and  Elias 
"  had  done  before  him. 

Truth.   Thefe  are  Jhafts  ufually  drawne  from   the  Perfecu- 
^iver  ot   the   Ceremoniall  and  typicall  ftate  of  thecJ^^^j^^^^ 
Nationall  Church  of  the  Jewes,  whofe  Jhadowijh  andflietoMo- 
figurative  ftate  vanifhed  at  the  appearing  of  the  Body^f^^^'^ 
and  fubjlance,  the  Sun  of  Right eoufnefe,  who  fet  up  tice. 
27 


210  'The  Bloudy  Tenent. 

another  Kingdorne  or  Qhurch  (Heb.  12.)  Minijirie  and 
Worjhip :  in  which  we  finde  no  fuch  Ordinance^  pre- 
cept or  prefident  of  kilUng  men  by  Materiall  Swords 
for  Religions  fake. 

More  particularly  concerning  Mofes^  I  quaerie  what 
conunandement  or  praBice  of  Mofes  either  Optatus  or 
the  Anfwerer  here  intend  ?  Probably  that  palfage  of 
Dent.  I  3.  wherein  Mofes  appointed  a  llaughter  either 
of  a  perfon  or  a  city  that  (hould  depart  from  the  God 
Q>i  Ifrael^  with  whom  that  Nationall  Qhurch  was  in 
Covenant.  And  if  fo,  I  (hall  particularly  reply  to 
that  place  in  my  Anfwer  to  the  Reafons  hereunder 
mentioned. 

Concerning  Phineas  his  zealous  A6t : 
Phineas         Firft,  his  flaying  of  the  Ifraelitijh  man,  and  woman 
cuffed.  ' '  oi Midian,  was  not  ioxfpirituall,  but  r(?r/)or^//filthines. 

Secondly,  no  man  will  produce  his  fa£i  as  preli- 
dentiall  to  any  Minijier  of  the  Go/pel  fo  to  adl  in  any 
Civill  Jiate  or  Commonweale ;  although  I  believe  in 
the  Church  of  God  it  is  prejidentiail  for  either  Minif- 
ter  or  people  to  kill  and  flay  with  the  two-edged  /word 
of  the  Spirit  of  God  any  fuch  bold  and  open  pre- 
fumptuous  flnners  as  thefe  were. 

Laftly,  concerning  Eliah :  There  were  two  famous 
aBs  of  Eliah  of  a  killing  nature  : 

Firfl,  that  of  flaying  850  [450]  oi  Baals  Prophets, 
I  Kings  18. 

Secondly  of  the   two  Qaptaines  and  their  Fifties, 
by  fire,  &c. 
Eliahs  For  the  firfl  of  thefe,  it  cannot  figure  or  type  out 

flaughters  ^       ?nateriall  daughter  of  the  many  thoufands  ol  falfe 

examined.       ■'  jo  j  .'     j 

Prophets  in  the  World  by  any  jnateriall Jword  oi  Iron 


The  Bloudy  Tenent.  211 

or  Steele  :  tor  as  that  palfage  was  [112]  jniraculous, 
fo  finde  we  not  any  fuch  commijjion  given  by  the  Lord 
'J ejus  to  the  Minifters  of  the  Go/ pel.  And  laftly, 
fuch  a  llaughter  mufl:  not  only  extend  to  all  the  falfe 
prophets  in  the  World,  but  (according  to  the  Anfwerers 
grounds)  to  the  many  thoufands  of  thoufands  of  Idol- 
aters and  falfe  worjhippers  in  the  Kingdofnes  and 
Nations  of  the  World. 

For  the  fecond  Ad:  of  Eliah,  as  it   was  alfo  of  a  ^^'''^^  . 
miraculous  n2.tuTe :   So  fecondly,  when   the  follower s^^^^^^^p. 
of  the  Lord  'J ejus  (Luc.  9.)  propofed  fuch  a  praftice  taines  and 
to  the  Lord  yefus,  for  injury  offered  to  his  owne  per- ^^^'.'" '^°"^" 

.....         ..  .  panics  by 

fon,  he  difclaimed  it  with  a  ?}iilde  checke  to  their  angry  ^^^^  dif- 
fpirits^  telling  them  plainly  they  knew  not  whatcufled. 
Jpirits  they  were  of;  and  addeth  that  gentle  and 
mercifull  conclujion.  That  he  came  not  to  deftroy  the 
bodies  of  men,  as  contrarily  Antichrijl  doth,  alledging 
thefe  inftances  from  the  Old  Tejlament,  as  alfo  Peters 
killing  Ananias^  Ad:s  5.  and  Peters  vilion  and  voice, 
Arife  Peter ^  kill  and  eat,  Ad:s.  10. 


CHAP.  LXXVII. 


Peace^^^Ow  have  fo  fatisfied  thefe  inftances  brought 
X  by  OptatuSy  that  me  thinks  Optatus  and 
the  Anfwerer  himfelf  might  reft  fatisfied. 

I  will  not  trouble  you  with  Bernards  argument 
from  Rom.  13.  which  you  have  already  on  that 
Scripture  fo  largely  anfwered. 

But  what  thinke  you  (laftly)  of  Calvin^  Beza^  and 
Aretius  ? 


212  The  Bloudy  Tenent. 

Truth.  Anf.  Since  matters  of  fad:  and  opinion  are 
barely  related  by  the  Anfwerer  without  their  grounds, 
whofe  grounds  notwithftanding  in  this  Difcourfe  are 
anfwered.  I  anfwer,  if  Paul  himfelf  were  joyned  with 
them,  yea  or  an  Angel  from  Heaven  bringing  any 
other  rule  then  what  the  Lord  Jefus  hath  once  deliv- 
ered, we  have  Pauls  conclufion  and  refolution,  per- 
emptory and  dreadfull,  Gal.  i.  8. 

Peace.  This  paffage  finiflied,  let  me  finilli  the  whole 
by  propofmg  one  conclulion  of  the  Author  of  the 
arguments,  viz.  "It  is  no  prejudice  to  the  Common- 
"  wealth  if  Liberty  of  Confcience  were  fuffered  to 
"  fuch  as  feare  God  indeed  :  Abraham  abode  a  long 
"  time  amongft  the  Cananites,  yet  contrary  to  them 
"in  Religion,  Gen.  13.  7.  &  16.  13.  Againe,  he 
"  fojourned  in  Gerar,  and  King  Abimelech  gave  him 
"leave  to  abide  in  his  Land,  Gen.  20.  21.  23.  24. 
113]  "  Ifaack  alfo  dwelt  in  the  fame  Land,  yet  con- 
"  trary  in  Religion,  Gen.  26. 

"  "Jacob  lived  20  yeares  in  one  houfe  with  his  Unkle 
"  Laban^  yet  differed  in  Religion,  Gen.  3 1 . 

"  The  people  of  Ifrael  were  about  430  yeares  in 
"  that  infamous  land  of  Egypt,  and  afterwards  70 
"  yeares  in  Babylon  :  all  which  times  they  differed 
"  in  Religion  from  the  States,  Exod.  1 2.  &  2.  Chron. 
"  36. 

"  Come  to  the  time  of  Chrift,  where  Ifrael  was 
"  under  the  Romanes,  where  lived  divers  Sed:s  of 
"  Religion,  as  Herodians,  Scribes  and  Pharifes,  Sad- 
"  uces  and  Libertines,  Theuda^ans  and  Samaritanes, 
"  befide  the  Common  Religion  of  the  Jews,  &  Chrift 
"  and    his   Apoftles.     All  which  differed  from   the 


The  Bloudy  Tenent.  2 1  3 

"  Common  Religion  of  the  State,  which  was  Uke  the 
"  Worfhip  of  Dia?ia,  which  almoft  the  whole  World 
"then  worfhipped,  ABs  19.  20. 

"  All  thefe  lived  under  the  Government  of  Ccejar^ 
"  being  nothing  hurtfull  unto  the  Commonwealth, 
*'  giving  unto  Ccejar  that  which  was  his.  And  for 
"  their  Religion  and  Confciences  towards  God,  he 
"  left  them  to  themfelves,  as  having  no  dominion 
**  over  their  Soules  and  Confciences :  And  when  the 
"  Enemies  of  the  Truth  raifed  up  any  tumults,  the 
"  wifedome  of  the  Magiftrate  moft  wifely  appeafed 
"them,  ABs  18  14.  &  19.  35. 

"  Unto  this  the  Anfwerer  returnes  thus  much  : 
**  It  is  true,  that  without  prejudice  to  the  Com- 
"  mon-wealth,  Libertie  of  Confcience  may  be  fut- 
"  fered  to  fuch  as  feare  God  indeed,  as  knowing  they 
"will  not  perfift  in  Herefie  or  turbulent  Schifme, 
"  when  they  are  convinced  in  Confcience  of  the  lin- 
"  fulnes  thereof.  But  the  queftion  is,  whether  an 
"  Heretick  after  once  or  twice  Admonition,  (and  fo 
"  after  Convidlion)  and  any  other  fcandalous  and 
"  heynous  offender,  may  be  tolerated  either  in  the 
"  Church  without  Excommunication,  or  in  the  Com- 
"  mon-weale  without  fuch  punilhment  as  may  pre- 
"  ferve  others  from  dangerous  and  damnable  infection. 

CHAP.   LXXIX.  [LXXVIIL] 

Truth. ^  Here  obferve  the  Anfwerers  partiality,  that 

X  none  but  fuch   as   truly  feare   God   fhould 

enjoy  Libertie  of  Confcience,  whence  the  Inhabitants 

of  the  IVorld  m.\i{\.  either  come  into  [114]  the  eftate 


214  ^^^  Bloudy  Tenent. 

of  men  fearing  God,  or  elfe  dijfemble  a  Religion  in 
hypocrifie,  or  elfe  be  driven  out  of  the  World:  One 
muft  follow.  The  firft  is  only  the  gift  of  God,  the 
fecond  and  third  are  too  commonly  pradlifed  upon 
this  ground. 

Againe,  iince  there  is  fo  much  controverfie  in  the 
World,  where  the  name  of  Chriji  is  taken   up,  con- 
cerning the  true  Church,  the  Minijirie  and  Worjhip, 
and  who  are  thofe  that  truly  feare  God\   I  aske  who 
fliall  judge  in  this  cafe,  who  be  they  that  feare  God  ? 
It  muft  needs  be  granted,  that   fuch   as   have   the 
Dangerous  power  of  Juffritig   or   not  fuffring,^  fuch  Confciences^ 
ces  flow-    ^"'"''uft  judge  :   and   then    mull:   it   follow  (as   before  I 
ing  from    intimated)  that  \\\^' Civill  State  mulf   judge  of  the 
Ma  \7      truth  of  the  Spirituall;  and  then  Magijirates  fearing 
trates  judgor  uot  fearing  God,  muft  judge  of  the  feare  of  God: 
^"g  1"       alfo  that  i\\Q\v  judge??ient  or  fentence  muft  be  accord- 
caufes!^     ing  to  their  conjcience,  of  what   Religion  foever :   Or 
that  there  is   no  lawfull  Magijlrate,  who  is  not  able 
to  judge  in  fuch   cafes.     And  laftly,  that  Iince  the 
Soveraigne  power  of  all  Civill  Authority  is  founded  in 
the  conjent  of  the   People,  that  every  Common-weale 
hath   radically  and  fundamentally  in   it  a  power  of 
The         true  difcerning  the   true  feare  of  God,  which   they 
World      transfer   to   their  Mag-idrates  and    Officers :   Or  elfe 

turned  ^ 

upfide  that  there  are  no  lawfull  Kingdonies,  Cities,  or  Townes 
down.  in  the  World,  in  which  a  man  may  live,  and  unto 
whofe  Civill  Government  he  may  fubmit :  and  then 
(as  I  faid  before)  there  muft  be  no  World,  nor  is  it 
lawfull  to  live  in  it,  becaufe  it  hath  not  a  true  difcern- 
ing Spirit  to  judge  them  that  feare  or  not  feare  God. 

■  Dele  the  comma. 


The  Bloudy  Tenent. 


215 


Laftly,  although   this  worthy  Anfwerer  lb  readily  '^he  won- 
grants,  that  Lihertie  of  Conjcience  fliould  be  fuffred  ^o^J^'^^^^^l 
them  that  feare  God  indeed  :   yet  we  know  what  theMinifters 
Minijiers  of  the  Churches  oi  New-Efiglcuid  wrote  in  ^^^^ 
anfwer  to  the   3   [32]   Quefl:ion[sJ   fent  to  them    byNewEng- 
fome  Minijiers  of  Old  England^'-  myl.  that  although  land  to  the 


'  Church-Government  and  Church- 
Covenant  difcuffed,  In  an  Anfwer  of  the 
Elders  of  the  feverall  Churches  in  New- 
England  To  two  and  thirty  Queilions, 
fent  over  to  them  by  divers  Minillers  in 
England,  to  declare  their  judgements 
therein.      London.    1643. 

The  Preface  to  this  book  is  by  Hugh 
Peter,  Williams's  fucceflbr  in  the  Church 
at  Salem,  who  had  returned  to  England 
in  1 641,  but  the  work  was  prepared  by 
the  Rev.  Richard  iMather,  of  Dorcbefler. 
Cotton's  Ajifzucr,  Pub.  Narr.  Club,  ii  : 
103.   Mather's  Magnalia,  \  :  409. 

The  thirty-firll  queftion  is,  "Whether 
would  you  permit  any  Companie  of 
Miniilers  and  People  (being  otherwife 
in  fome  meafure  approvable)  to  fit  downe 
by  you,  and  fet  up  and  praftife  another 
forme  of  Difcipline,  enjoying  like  liber- 
tie  with  yourfelves  in  the  Common- 
wealth, and  accepted  as  a  filler  Church 
by  the  rell  of  your  Churches  ?"  p.  6. 

The  anfwer  is  in  part,  "  Who  mull 
have  libertie  to  fit  downe  in  this  Com- 
monwealth and  enjoy  the  liberties  here- 
of is  not  our  place  to  determine,  but  the 
Magillrates  who  are  the  rulers  and  gov- 
ernours  of  the  Commonwealth,  and  of 
all  perfons  within  the  fame.  And  as 
for  acknowledging  a  companv  to  be  a 
filler  Church,  that  Ihall  fet  up  and  prac- 
tife  another  forme  of  Church  Dil'cipline, 
being  otherwife  in  fome  meafure,  as  you 
fay,  approveable,  we  conceive  the  com- 


panie that  Ihall  fo  doe,  Ihall  not  be  ap- 
proveable therein.  *  *  '■'  And  if  that 
Difcipline  which  we  here  praftife,  be 
(as  we  are  perfvvaded  of  it)  the  fame 
which  Chrill  hath  appointed,  and  there- 
fore unalterable,  we  fee  not  how  another 
can  be  lawful ;  and  therefore  if  a  com- 
pany of  people  Ihall  come  hither,  and 
here  fet  up  and  praftife  another,  we 
pray  you  thinke  not  much,  if  we  cannot 
promife  to  approve  of  them  in  fo  doing, 
efpecialjy  untill  we  fee  how  approvable 
the  men  may  be,  and  what  Difcipline  it 
is  they  would  fet  up."  pp.  82,  83. 

This  language,  and  that  of  the  remain- 
der of  the  Anfwer,  certainly  feems  to 
carry  all  that  Williams  has  put  upon  it 
in  the  text,  "  that  they  could  not  ap- 
prove their  civil  cohabitation  with 
them."  It  is  a  decided  negative  to  the 
quellion.  It  was  not  llrange  that  with 
his  experiences  Williams  Ihould  inter- 
pretet  it  fo,  even  if  the  language  had 
been  lefs  explicit.  The  quellioners  were 
Prelbyterians,  and  however  it  might  be 
with  individual  dilfidents,  it  is  clear  the 
New  England  Minillers  did  not  mean  to 
allow  churches  of  different  conllitution 
from  theirs  to  have  any  place  here.  From 
a  letter  of  Hooker's  it  appears  that  the 
publication  of  the  Anfwer  to  the  Thirty- 
Two  Queilions  in  England  was  unex- 
pefled,  if  not  unwelcome,  to  the  writers, 
as  liable  to  "  leave  a  taint  of  difparage- 
ment  upon  the  caufe."     Palfrey's  Hi/lory 


21 6  The  Bloudy  Tenent. 

Miniilers  i-^^y  confcft  them  to  be  fuch   perfons  whom    they 

Church  of  ^pprov^d  of  far  above  themfelves,  yea  who  were  in 

Old  Eng-  their  hearts  to  Uve  and  die  together ;  yet  if  they  and 

land.         other  godly  people  with  them,  comming  over  to  them, 

Ihould  differ  in  Church  conjlitution,  they  then  could 

not  approve  their  Civil!  cohabitation  with  them,  and 

confequently  could  not  advife  the  Magijirates  to  fuffer 

them  to  enjoy  a  Civill  being  within  their  yurifdiBion. 

Heare  O  Heavens,  and  give  eare  O  Earth,  yea  let 

the  Heavens  be  aftoniflied,  and  the  Earth  tremble  at 

fuch  an  Anfwer  as   this   from    [115]   fuch  excellent 

men  to  fuch  whom  they  efteeme  for  godlinejfe  above 

themfelves. 


CHAP.  LXXIX. 

Peace^^^^2i,  but  they  fay,  they  doubt  not  if  they 
X  were  there  but  they  Ihould  agree  ;  for,  fay 
they,  either  you  will  come  to  us,  or  you  may  {hew 
us  light  to  come  to  you,  for  we  are  but  weak  men, 
and  dreame  not  oi  perfeBion  in  this  life. 

of  New  England,  ii:  173.  ment  of  God,  who  having  left  the  Dif- 
Cotton  denies  with  confiderable  afper-  (ujfer  (in  this  Booke,  and  fome  other)  to 
ity  the  inference  which  Williams  has  write  againft  the  Truth  in  point  of  Doc- 
drawn  from  this  Anfwer.  "  Now  fure,  trine,  hath  herein  left  him  to  breake 
if  there  were  any  fuch  Anfwer  to  be  forth  in  his  own  hand-writing,  into  no- 
found  in  the  Booke  founding  to  fuch  a  torious  impudent  falfhood  in  matter  of 
purpofe,  I  myfelfe  fhould  joyne  with  fad."  Bloody  Teneni  Wupcd,  pp.  184, 
him  in  the  like  exclamation,  and  won-  185.  Williams  makes  fimilar  ufe  of  this 
derment.  But  when  I  came  to  fearch  paflage  in  Mi'.  Cotton^s  Letter  examined, 
for  that  fpeech,  and  neither  finde  in  the  &c.,  p.  19.  Publications  of  the  Narragan- 
Anfwer  which  he  quoteth  to  the  third  fett  Club,  i:  65.  Cotton  makes  a  fimilar 
QueRion,  nor  in  that,  which  I  rather  rejoinder,  Anfwer,  pp.  63,  64.  Publica- 
think  he  meant,  the  31.  I  cannot  but  tions  of  the  Narraganfett  Club,  ii  :  104. 
admire  and  adore   the  righteous  Judge- 


The  Bloudy  Tenent.  217 

Truth.    Alas,  who  knowes  not  what  lamentable  Lamenta- 
differences  have  beene  betweene  the  fame  Minijiers  of  ^,^^^3  ^^^'^^ 
the  Church  of  England,  fome  conforming,  others  leav-  amongil 
ing    their   livings,   friends,  country,   life,   rather  then  |.h^"i^hat 
conforme ;   when  others  againe  (of  whofe  perfonall 
godlinejfe  it  is  not  queftioned)  have  fucceeded  by  co?i-  Betweene 
formity  into  fuch  forlaken  (fo  called)  Livings^   How ^hePrefty- 
great  the  prefent  differences  even  amongft  them  that  indcpen- 
feare   God,   concerning   Faith,    'Jujlijication,   and   thedants.  Gov 
evidence  of  it  ?   concerning  Repentance  and  godly  for-  ^"anters 
row,  as  alfo  and   mainly  concerning  the  Church,  thecovenant- 
Matter,  Forme,  Adniinijirations  and  Governmetit  of  it  ?  ers,ofboth 
Let  none  now  thinke  that  the  palTage  to  New  Eno;- ""  '^ 

-     ,  many  are 

land  by  Sea,  or  the  nature  of  the  Countrey  can   doe  trulygodly 
what  onely  the  Key  of  David  can   doe,  to  wit,  open  •"  ^^^i'" 
and  Ihut  the  Confciences  of  men.  per  ons. 

Befide,  how  can  this  bee  a  faithfull  and  upright 
acknowledgement  of  their  weaknejje  and  imperfection, 
when  they  preach,  prifit,  and  praBiJe  fuch  violence 
to  i\\Q  Joules  and  bodies  of  others,  and  by  their  Rules 
and  Grounds  ought  to  proceed  even  to  the  killing  of 
thofe  whom  they  judge  fo  deare  unto  them,  and  in 
refpecfl  oi  godlinejfe  far  above  themfelves  ? 

CHAP.  LXXX. 

Peace.^\7'¥.i  but  (fay  they)  i\\Q  godly  will  not  perfifl:  The  doc- 
X    in  Herejie  or  turbulent  Schijme,  when  they^""^ 


lecu- 


are  convinced  in  Confcience,  &c.  tion  necef- 

Truth.   Sweet  Truth,  if  the  Civill  Court  and  Mag-  ^^'''b'  ^nd 
ijiracy  muft  judge  (as  before  I  have  written)  and  thofe  IJJo,^]^"^]]^ 
Civill  Courts  are  as  lawfull,  conliiling  of  naturall  men  heavieil 
28 


21 8  The  Bloudy  Tenent. 

upon  the  ^s  Q)i godlj  pcrfons,  then  what  confequences  necefTarily 
p'e°rfon°s^^^will  follow,  I  havc  before  mentioned.     And  I  adde, 
according  to  this  conclujion  it  muft  follow,  that,  if  the 
moft  [i  16]  godly  perfons  yeeld  not  to  once  or  twice 
Admonition  (as  is  maintained  by  the  Anfwerer)  they 
muft  neceflarily  be  efteemed  objlinate  perfons,  for  if 
they  were  godly  (faith  he)  they  would  yeeld.    Muft  it 
not  then  be  faid  (as  it  was  by  one,  pafting  fentence  of 
Banijhfnent  upon  fome,  whofe  godlinelfe  was  acknow- 
ledged) that  he  that  commanded  the  Judge  not  to 
refped:  the  poore  in  the  caufe  oi judgement,  commands 
him  not  to  refpedl  the  holy  or  the  godly  perfon  ? 
The  doc-       Hence  I  could  name  the  place  and  time  when  a 
trine  of    gQ^ly  man,  a  moft  delirable  perfon  for  his  trade,  &c. 
tion  drives  (yet  fomething  different  in  confcience)  propounded  his 
the  moil    willingnelfe  and  delire  to  come  to  dwell  in  a  certaine 
^I^JqI^"^' Tow?ie   in    New    England-,    it   was   anfwered   by  the 
of  the       Chiefe  of  the  place.  This   man   differs  from  us,  and 
world.      ^gg  defire  not  to  be  troubled.    So  that  in  conclufion 
(for  no  other  reafon   in   the  world)  the  poore  man, 
though   godly,  ufefull  and  peaceable,   could   not  be 
admitted  to  a  Civill   Being  and   Habitation  on  the 
Common  Earth  in  that  Wildernelle  amongft  them. 
The  latter  part  of  the  Anfwer  concerning  the  Here- 
ticke  or  obftinate  perfon  to  be  excommunicated,  and 
th.^  fcandalous  offender  to  be  puniftied  in  the  Common- 
weale,  which  neither  of  both  come  neere  our  ^lef- 
tion :   I  have  fpoken  [of]  I  feare  too  largely  already. 
Peace.   Mr.  Cotton  concludes  with  a  confident  per- 
fwafion  of  having  removed  the  grounds  ot  that  great 
errour,  viz.  that  perfons  are  not  to  be  perfecuted  tor 
caufe  of  confcience. 


The  Bloudy  Tenent.  219 

Truth.  And  I  beleeve  (deare  Peace)  it  fliall  appear 
to  them  that  (with  feare  and  trembhng  at  the  word 
of  the  Lord)  examine  thefe  palTages,  that  the  charge 
oi  errow  reboundeth  backe[,]  even  fuch  an  erroiir,  as 
may  well  bee  called  the  bloody  tenent^  fo  diredlly  con-  The 
tradid:ing  the  Jpirit  and  minde  and  praBice  of  the-penem. 
Prince  of  Peace  ;  fo  deeply  guilty  of  the  blood  of  foules 
compelled  and  forced  to  Hypocrijiein  2.  Jpirituall  -A-xxA 
Joule  rape ;  fo  deeply  guilty  of  the  blood  of  the  Soules 
under  the  Altar,  perfecuted  in  all  ages  for  the  cauje 
of  Confcience,  and  fo  deftrudiive  to  the  civill  peace  and 
welfare  of  all  Kingdomes,  Countries,  and  Comjuon- 
wealths. 

CHAP.  LXXXI. 

Peace. ^  I  "^O  this  Conclufion  {deare  Truth)  I  heartily 
J-     fubfcribe,  and  know  the'  God,  the  Spirit, 
the  Prince,  the  Angels,  and  all  the  true  awaked  Sons 
of  Peace  will  call  thee  blelfed. 

1 17J  Truth.  How  fweet  and  precious  are  thefe  con- 
tetnplations,  but  oh  how  fweet  the  anions  and  frui- 
tions '^ 

Peace.  Thy  lips  drop  as  the  Honey-cotnbe,  Ho?iey 
and  Milke  are  under  thy  Tongue ;  oh  that  thefe  drops, 
thefe  Jtreames  might  flow  without  "^Jiop  or  interrup- 
tion ! 

Truth.  The  glorious  white  Troopers  [Rev.  19.)  (liall 
in  time  be  mounted,  and  he  that  is  the  moft  High 
Prince  of  Princes,  and  Lord  Generall  of  Generalls 
mounted  upon  the  Word  of  Truth  and  Meeknelfe 

■  Subllitutc  "that." 


2  20  The  Bloudy  Tenent. 

(Pfal.  45.)  {hall  triumph  glorioully,  and  renew  our 
meetings.      But  harke,  what  noife  is  this? 
Warres  Peace.  Thefe   are    the    dolefull   drums,   and   fhrill 

fcience""  founding  trufupets,  the  roaring  murthering  Canons, 
xho.  Jhouts  oi  Conquer  ours,  ^h.^  grones  of  wounded,  dying, 
Jlaughtered,  righteous  with  the  wicked.  Deare  Truth 
how  long  ?  how  long  thefe  dreadfully^^^^Wj-  and  dire- 
full  Jights  ?  how  long  before  my  glad  returne  and 
rejiitution  F 

Truth.  Sweet  Peace,  who  will  beleeve  my  true 
report  F  yet  true  it  is,  if  I  were  once  beleev'd,  bleft 
Truth  and  Peace  fliould  not  fo  foone  be  parted. 

Peace.  Deare  Truth,  what  welcome  haft  thou  found 
of  late  beyond  thy  former  times  or  prefent  expectations? 

Truth.  Alas,  my  welcome  changes  as  the  times,  and 
ftrongefty^£;(?r^j'  and  amies  prevaile."  were  I  beleeved 
in  this,  that  Chriji  is  not  delighted  with  the  blood  of 
men  (but  Ihed  his  owne  for  his  bloodieft  enemies) 
that  by  the  word  of  Chriji  no  man  for  gainiaying 
Chriji,  or  joyning  with  his  enemy  Antichriji,  ihould 
bee  molefted  with  the  civill Jword:  Were  \\i\%  foun- 
dation laid  as  the  Magna  Charta  of  higheft  liberties, 
Thebleff-and  gooAj'ecurity  given  on  all  hands  for  the  prefer- 
ed  Magna  ^^j.-^^  of  it,  how  foouc  fliould  everv  brow  and  houfe 

Lharta.  •   ^      /^i'         r,  /        j 

be  ftucke  with  Olive  Branches  ? 

Peace.  This  heavenly  invitation  makes  mee  bold 
once  more  to  crave  thy  patient  eare  and  holy  tongue. 
Errours  impatient  and  foon  tyred,  but  thou  art  Light, 
and  like  the  Father  of  Lights,  unwearied  in  thy 
(hinings.  Loe  here  what  once  againe  I  prefent  to 
thy  impartiall  cenfure. 


(ii8) 

A  Model  of  Church  and 
Civil  Power. 

Compo/ed  by  Mr.   C  O  T  T  O  N   a7id 

the  Ministers  ^/New- 
England, 

And   lent   to    the   Church   at   Salem, 

as  a  further  Confirmation  of  the  bloody 

Dodtrine  of  Persecution  for  caufe 

of  Conscience. 

Examined  and  Afifwered. 

CHAP.  LXXXII. 

Trw/z^.X  TXT  Hat  haft  thou  there? 

Y'      V       Peace.  Here  is  a  combination  of  thine  A  ilrange 
owne  Children  againft   thy  very /^ '^"^^'^  °^ 
and   mine:    Here  is  a  Model!  (framed  by  many  able  and  Com- 
learned  and  godly  hands)  of  fuch  a  Church  and  Cow-monweaJe 
monweale  as  wakens  Afo/fj- from  his  unknown  Grave,  at^T,i 

1     1        •         cvx     '  ^  r  Molaicall 

and  denies  jejus  yet  to  have  k&nQ  the  Earth.  andjewifh 

Truth.   Begin   (fweet  Peace)   read  and  propound.  P^"""- 
My  hand  (hall  not  be  tyred  with  holding  the  hal- 
lances  of  the  San£luarie :  doe  thou  put  in,  and  I  (liall 
weigh  as  in   the  prefence  of  Him   whofe  pure  eyes 
cannot  behold  iniquitie. 


2  22  'The  Bloudy  Tenent. 

Mat.  1 6.  Peace.  "  Thus  then  fpeakes  the  Preface  or  Entrance. 
J^hiTzo.  "  Seeing  God  hath  given  a  diftin6l  power  to  Church 
23.  Rom.  **  and  Cotnmon-weale^  the  one  Spiritual!  (called  the 
J3-J-gMat«pQ^gj.  q£-  ^i^g  i^^_y^j-)   the   other  Civill  (called  the 

Tit.  3.  I.  "  Power  of  the  Sword)  and  hath  made  the  members 

Afts  15.    «  of  both  Societies  fubjed:  to  both  Authorities,  lb  that 

40  2^'     "every  [119]  foule  in   the  Church  is  fubjed:  to  the 

Gal.  3.28. "  higher  powers   in   the   Commonweale,  and  every 

"  member  of  the  Commonweale  (being  a  member  of 

"  the   Church)    is  fubjed:   to   the    Lawes   of  Chrifts 

*'  Kingdome,   and   in    him    to   the   cenfures   of    the 

"  Church  ;   the  Queftion  is,  how  the  Civill  State  and 

"  the   Church  may  difpence  their  feverall   Govern- 

"  ments  without  infringement  and  impeachment  of 

*'  the  power  and  honour  of  the  One  or  of  the  Other, 

"  and   what   bounds   and   limits   the   Lord   hath   fet 

"  betweene  both  the  Adminiftrations. 

Chrifts  Truth.   "From  that  conclufion  (deare  Peace)  that 

power  in   a  gyery  mem-  of  the  Commonweale,  being  a  mem- 

confeft  to  "  ber   of  the    Church,    is   fubjed:   to   the    Lawes   of 

be  above    "  Chrifts  Kiugdome,  and  in   Him  to  the  cenfure  of 

all  Magif-,<^j^^  Church  ;   I  obferve  that  they  g^rant  the  Church 

trates   in  ,       ,     .  ,  .  .    .  ,  ,      •'^'^        . 

fpirituall    ot  Chriji  in  Spirituall  caujes  to  be  fuperiour  and  over 
things.      the  higheft  Magijirates  in  the  World,  if  members  of 
the  Church. 

Hence  therefore  I  infer,  may  (lie  refufe  to  receive, 
and  may  alfo  caft  forth  any,  yea  even  the  higheft  (if 
obftinate  in  Sin)  out  of  her  Spirituall  fociety. 

Hence  in  this  Spirituall  fociety  ^  that  foule  who  hath 
moft  of  Chrif,  moft  of  His  Spirit^  is  moft  (fpiritually) 
honourable,  according  to  the  Scriptures,  quoted  ABs 
15.  20.  Ifa.  49.  23.  Gal.  3.  28. 


The  Bloudy  Tenent.  223 

And  if  To,  how  can  this  ftand  with  their  common 
tenent,  that  the  Civill  Magi/irate  muft  keep  the  iirfl: 
Table[,]  fet  up,  reforme  the  Church,  and  be  Judge  and 
Governour  in  all  Rcclejiajiicall  as  well  as  Civil  caufesf 

Secondly,  I  obferve  the  lamentable  wrefting  of  this  ^'^•49- 23- 
one  Scripture,  Ifa.  49.  23.      Sometimes  this  Scripture  j,^"^^"^^^j\_ 
muft  prove  the  Power  of  the  Civill  Magijirates,  Kings  ed. 
and  Governours,  over  the  Church  in  Spirituall  caujes, 
&c.      Yet   here  this  Scripture  is  produced   to  prove 
Kings   and   Magijlrates   (in   Spirituall   caufes)   to  be 
cenfured   and   corre6ted   by  the  fame  Church.      'Tis 
true  in  fever  all  refpeBs,  he  that  is  a  Governour  may 
be  "Sl lubjetl\^;\  but  in  one  and  the  fame  fpirituallrefpeB 
to  judge  and  to  be  judged :  to  fit  on   the  Bench,  and 
ftand  at   the  Bar  of  Chriji  "Jefus,  is  as  impolhble  as 
to  reconcile  the  Eafl:  and  Weft  together. 

120]  CHAP.  LXXXII.  [LXXXIIL] 

The  Jirji  head.   That  both  luriJdiBions  may  Jland 

together. 

Peace.  '' \T\T Here2.s  divers  affecting  tranfcendingThe  firfl 
V      V     "power    to    themfelves    over    the^^^'^^j^" 
"  Church  have  perfwaded  the  Princes  of  the  World, 
'*  that  the  Kingdome  of  Chrift  in  His  Church  can- 
"  not  rife  or  ftand,  without  the  falls  of  thofe  Com- 
"  monweales  wherein  it  is  fet  up,  we  do  beleeve  andjohn  18. 
"  profelfe  the  contrary  to  this  fuggeftion  ;   the  gov-  36. 
"  ernment  of  the  one  being  of  this  World,  the  other 
"  not ;   the  Church  helping  forward  the  profperity  of 
"the   Commonweale  by   meanes  only  Eccle/iajlicall J^r.  zg.  7. 


224 


The  Bloudy  Tenent. 


Ezra  7.23.  <' and   spiritually  The   Commonweale   helping  for- 

2  ,  *    '    "  ward  her  owne  and  the  Churches  tehcity  by  meanes 

I  Tim.  2.  '*  pohticall  or  temporal! ;   the  falls  of  Commonweales 

^'  **  beino^  knowne  to  arife  from  their  fcattering:  and 

"  diminiiLing   the   power  of  the   Church,    and    the 

"  flourilhing  o*f  Commonweales  with  the  well  order- 

**  ing  of  the  people  (even  in  morall  and  civill  virtues) 

**  being  obferved  to  arife  from   the  vigilant  adminif- 

"  tration  of  the   holy  Difcipline  of  the   Church,  as 

"  Bodin,^  (a  man   not  partiall  to  Church   Difcipline) 

"  plainely  teftifieth.     The  vices  in   the  free  eftate  of 

"  Geneva,  qiics  legibus  riujquam  vi?idicantur^  by  meanes 

"of  Church  Difcipline, y^A/t"  vi  ^  tiimultu  coercentur ; 

"  the  Chrifi: ian  liberty  not  freeing  us  from  fubjeftion 

"  to  Authority,  but  from   inthrallment  and  bondage 

"  unto  finne. 

TheCivill      Truth.   A?if.   From  this  confejjion,  that  the  Church 

Common-  or  Kittgdome  of  Chriji  may  be  fet  up  without  preju- 

thrs^irit  ^^^^  ^^  ^^^  Commonweale,  according  to  Jolm  18.  36. 

uall  Com-  My  Kingdome  is  not  of  this  World,  &c.  I  obferve  that 

"^°"         although  the  Kingdome  of  Chrifi,  the  Church  and  the 

Church     Civill  Kingdome  or  Government  be  not  inconfifient,  but 

not  incon-that  both  may  ftand  together  ;  yet  that  they  are  inde- 


'  Jean  Bodin  (  i  530-1  596)  was  inclined 
to  Judaifm.  Bayle,  ii :  43-53.  An  abftraft 
of  his  great  work,  De  la  Republique,  Paris, 
1577,  is  given  by  Hallam,  Introduction 
to  Lit.  of  Europe,  ii:  205-230. 

The  feverity  of  the  civil  code  in  Ge- 
neva was  clolely  blended  with  the  eccle- 
fialiical  fyflem,  and  under  the  predomi- 
nant influence  of  Calvin  the  government 
became  a  ilern  theocracy.  "  The  feverity 
of  the  legiflation  thus  eilabliflied  is 
evinced  in  Ibme  of  the  minute  points  of 


difcipline.  Brides,  for  example,  were 
not  permitted  to  wear  wreaths  in  their 
bonnets,  unlefs  of  unblemiflied  charafter. 
Gamblers  were  fet  in  the  pillory  with 
their  cards  about  their  neck  ;  even  in 
1506  the  council  had  forbidden  playing 
with  dice,  ninepins,  or  cards  in  the  pub- 
lic ilreets.  In  the  years  1546  and  1556 
laws  were  palled  prohibiting  the  manu- 
facture of  cards."  Henry,  Life  of  Calvin, 
i:  362,  alio  Part  2,  Chaps,  iii.,  iv.,  v. 


The  Bloudy  Tenent.  225 

pendent  according  to  that  Scripture^  and  that  there-  fi^ent, 
fore  there  may  be  (as  formerly  I  have  proved)  flour- ^°g^jg"j" 
ifhing  Comtnonweales  and  Societies  of  men   where  no  the  one  on 
Church  of  Chriji  abideth  ;   and  fecondly,  the  Comjuon-  ^^^  other. 
weak  may  be  in  perfedl;  peace  and  quiet,   notwith- 
ftanding  the  Churchy  the  Commonweale  of  Chriji  be 
in  diJiraBions,  and  fpirituall   oppojitions  both   againft 
their  Religions,  and   fometimes  amongft   themfelves, 
as  the  Church  of  [  1  2 1  ]  Chriji  in  Corinth  troubled  with 
divijions,  contentions,  &c. 

Secondly,  I  obferve  it  is  true  the  Church  helpeth 
forward  the  profperity  of  the  Commonweale  by  fpirit- 
uall meanes,  'Jer.  29.  7.  The  prayers  of  Gods  peo- 
ple procure  the  peace  of  the  City,  where  they  abide, 
yet  that  Chrijls  Ordinances  and  adminijirations  of 
Worjhip  are  appointed  and  given  by  Chriji  to  any 
Civill  State,  Towne  or  City  as  is  implied  by  the  inftance 
of  Geneva,  that  I  confidently  deny. 

The    Ordinances   and    Dijcipli?ie   of  Chriji   yejus,  Chrifls 
though   wrongfully  and   prophanely  applied  to   nat-  Ordman- 
urall  and  unregenerate  men  may  caft  a  blufh  oi civility  ^^on  a 
and  ?)iorality  upon  them  as  in  Geneva  and  other  places  whole 

...  ■  Citv  or 

(for   the   lliining   brightneife   of  the  wt\:y  Jhadow   oi^^l-^^^ 
Chrijls  Ordina?ices  cafts  a  fliame  upon  barbarijme  and  may  more 
incivility^  vet  withall  I  affirme  that  the  mifapplica-  civilize 

r   J~^      7.  1  and  mor- 

tion  or  Ordinances  to  unregenerate  and  unrepentant  aiize,  but 
perfons   hardens   up   their  foules  in  a  dreadfull  tleepnever 
and  dreame  of  their   owne  blefled   eftate,  and  fends  ■    ".  ™ 

.  f.       'z^  them. 

millions  oi  Joules  to  hell  in  a  fecure  exped:ation  of  a 
i^iM^  falvation. 


29 


2  26  ^he  Bloudy  Tenent. 

CHAP.  LXXXIV. 

The  fecond  heady  concerning  Superiority  of  each 
Power. 

The  lec-   p^^<:^.  "  T)  Ecaufe   contention   may  arife   in   future 
concern-  ^^  "  tiiTies  which    of  thcfc   Powcrs  under 

ing  fupe-   "  Chrift  is  the  greateft  as  it  hath  been  under  Anti- 
nority  of  «  chrift,  we   conceive   iirft.  That   the   power  of  the 

each  pow-       ^-     -,,  -.jr        •  ,i  •     r  •  i        r^i  i  ;•    •    • 

er.  "  Livtll  Magtjtrate  is  luperiour  to  the  Lburch  policte  in 

Rom.  \i-^*' place,  honours,  dignity,  earthly  power  in  the  World  \ 
Ifa^lo  zx  "and  the  Church  fuperiour  to  him  (being  a  member 
Ha.49.23."of  the  Church)  Ecclejiajiically,  that  is,  in  a  Church 
"  way  ruHng  and  ordering  him  by  Spirituall  Ordi- 
huQ.\2.\^<^  nances  according  to  God  for  his  Joules  health,  as  any 
And  that'  "  °^^^^  member,  fo  that  all  th.Q  power  the  Magifirate 
judicium  "  hath  over  the  Church  is  temporall  not  fpirituall,  and 
rV^^}i  •  "  ^^^  \.\\Q  power  the  Church  hath  over  the  Magijirate 
law  fuits,  ^^  '\s  Jpirituall  not  te?nporall :  And  as  the  Church  hath 
I  Cor,  6.  "  no  te?nporall  power  over  the  Magijirate,  in  or  dine  ad 
^a'rbitrarJ  ^^  ^onu?n  Jpirituak :  So  the  Magijirate  hath  no  Spirit- 
urn  not      "  uall  power  over  the  Church  in  or  dine  ad  bonum  tem- 

coaaivum.  <-^  porak. 

**  Secondly,  the  delinquencie  of  either  party  calleth 
"  for  the  exercife  of  the  power  of  terrour  from  the 
"  other  part ;  for  no  Rulers  ordained  of  God  are  a 
"terrour  to  good  works,  but  to  evill,  Kom.  [122]  13. 
"  3.  So  that  if  the  Church  offend,  the  offence  of 
"  the  Church  calleth  upon  the  Civill  Magiftrate, 
"  either  to  feeke  the  healing  thereof  as  a  nurling 
**  father  by  his  owne  grave  advice,  and  the  advice  of 
"  other  Churches ;   or  elfe  if  he  cannot  fo  prevaile[,] 


The  Bloudy  Tenent.  227 

"  to  put  forth  and  exercife  the  fuperiority  of  his  power 
"  in  redrefling  what  is  amilfe  according  to  the  quaUty 
"  of  the  offence  by  the  courfe  of  civill  Juftice. 

"  On  the  other  fide,  if  the  Magiftrate  being  a  mem- 
"  ber  of  the  Chu?'ch  fhall  offend,  the  offence  calleth 
*'  upon  the  ilhurcb  either  to  feek  the  heaHng  thereof 
**  in  a  brotherly  way  by  conviBion  of  his  linne  ;  or  elfe 
**  if  they  cannot  prevaile,  then  to  exercife  the  Jupe- 
"  riority  of  their  power  in  removing  of  the  offence 
"  and  recovering  of  the  offendour  by  Church  cenfures. 

If  the  end  of  Spiritua/l  or  Church  power  is  bontun  Anf. 
fpirituale^  a  fpirituall  good  ;  and  the  end  of  Civill  or  Truth. 
State  power  is  bonum  temporale^  a  temporall  good  : 
And   fecondly,  if  the   Magiftrate  have   no   fpirituall 
power  to  attaine  to  his  temporall  end,  no  more  then 
a  Church  hath  any  temporall  power  to  attaine  to  her^.  contra- 
Spirituall  end,  as  is  confeft  :   I  demand  if  this  be  not  j^'^i-'^""  j^^ 
a  contradiBion  againff  their  owne  difputes,  tenents^  and  MagiiUate 
praBices   touching;   that   queftion    of  perfecution  for!"?""^"?^ 
caufe  of  confcience :  For  if  the  Magiftrate  be  fupreme "fpirituall 
'Judge  (and  fo  confequently  give  fupreme  j^W^^w^«/,caures, and 
fe?itence   and   determination)    in    matters   of  the   firftJI^^Ipjj.^^^^^ 
Table,  and  of  the  Churchy  and  be  ciftos  utriufq.^  Tabula^  all  power. 
keepers  of  both  Tables  (as  they  fpeake)  and  yet  have 
no  Spirituall  power  as  is  affirmed,  how  can  he  deter- 
mine what  the  true  Church  and  Ordinances  are,  and 
then  fet  them  up  with  the  power  of  the  Sword  ?  How 
can  he  giwo,  judgement  of  a  falfe  Church,  a  falfe  Mi?j- 
iftery,  a  falfe  DoBrine,  falfe   Ordinances,  and  with  a 
Civil  Sword  pull  them  down,  if  he  have  no  Spiritual 
power,  authority  or  co7nmiftion  from  Chrift  "J ejus  for 
thefe  ends  and  purpofes  ? 


228 


'The  Bloudy  Tenent. 


Further  I  argue  thus  :  If  the  civill  officers  of  State 
muft  determine,  judge  and  punifli  in  Spirituall  caufes, 
his  power,  authority  and  comviijjion  muft  be  either 
Spirituall  or  Civill,  or  elfe  he  hath  none  at  all,  and 
fo  ad:s  without  a  commijjion  and  warrant  from  the 
Lord  "Jefus,  and  fo  confequently  ftands  guilty  at  the 
Bar  of  Chriji  J  ejus  to  anfwer  for  fuch  his  prad:ice  as 

TheCivilla  tranfccndcnt  Delinquent. 

confeiur  Now  for  civHl  power,  thefe  worthy  Authors  con- 
felfe  that  the  Governmetit  of  the  civill  Magijlrate 
extendeth  no  further  then  over  the  bodies  and  goods 
of  the  SubjeB,  and  therefore  hath  no  civill  [  i  23]  power 
over  the  Soule,  and  therefore  (fay  I)  not  in  Soule- 
caiifes. 

Secondly,  It  is  here  confeft  in  this  paftage,  that  to 

fpirituall.  attaiue  his  Civill  end  or  Bonum  tejuporale,  he  hath  no 
Spirituall  power,  and  therefore  of  neceffitie  out  of 
their  own  mouths  muft  they  be  judged  for  provoking 
the  Magijlrate,  without  either  Civill  or  Spirituall 
power,  to  judge,  punifti  and  perfecute  in  Spirituall 
caujes ;  and  to  feare  and  tremble,  left  they  come 
neere  \hoiQ  frogs  which  proceed  out  of  the  mouth  of 
the  Dragon  and  Beaji  2.r\AJdlJ}  Prophet,  who  by  the 
fame  Arguments  which  the  Authours  here  ufe  ftirre 
up  the  Kings  of  the  Earth  to  make  warre  again  ft  the 
Lambe  Chriji  J  ejus,  and  his  Followers,  Revel.- 17. 


have  no 
Civill 
power 
over  the 
foules  of 


Nor 


CHAP.   LXXXV. 


IN  the  next  place  I  obferve  upon  the  point  oi Delin- 
quencie,  fuch  a  cofij'ujion,  as  Heaven  and  Earth  may 
ftand  amazed  at :   If  the  Church  oftend  (fay  they)  after 


The  Bloudy  Tenent.  229 

advice  refufed,  in  conclufion  the  Magijirate  muft 
redrelTe,  that  is,  punilh  the  Church  (that  is,  in  Church 
offences  and  cafes)  by  a  courfe  of  Civill  jujiice. 

On  the  other  lide,  if  the  Civill  Magijirate  offend 
after  Admojiition  ufed,  and  not  prevaihng,  in  conclu- 
fion the  Church  proceeds  to  cenfure,  that  is,  to  Excom- 
munication, as  is  afterward  more  largely  proved  by 
them. 

Now  I  demand,  if  the  Church  be  a  Delinquent ,  who 
iliall  judge?   It  is  anfwered,  the  Magijirate.    Againe, 
if  the  Magijirate  be  a  Delinquent,  I   aske  who   fliall  The 
judge  ?  It  is  anfwered,  the  Church.   Whence  I  obferve,  •ma^the'*  ^ 
(which  is  monftrous  in  all  cafes  in   the  World)  that  Church, 
one  perfon,  to  wit,  the  Church  or  Magijirate,  lliall  be^^  ^^^ 
at  one  time  the  Delinquent  at  the  Bar,  and  the  y^/^^^ grounds, at 
upon  the  Bench.     This  is  cleere  thus:   The  Church '^'^'^  ^^^ 
muft    judge    when    i\\Q  Magijirate  offends;  and  yetjj^j^g''^^ 
the  Magijirate  muft  judge  when  the  Church  offends; one  and 
and  fo  confequentlv  in  this  cafe  mufl  judge  whether  ^'^^  .^^'"^ 

.     .  .       .  .'       o  cauie 

file  contemne  Civill  Authority  in  the  Second  T^'^/f,  made' the 
for  thus  dealing  with  him  :   Or  whether  fhe  havejudges 
broken   the  rules  of  the  firft  Table,   of  which  (fay°"  '^^^ 

•  Bench, 

they)    God  hath   made  him   Keeper   and   C^jw/fr'ufr.  and  Delin- 
And  therefore,  though  the  Church  make  him  a  Delin-  quents  at 
quent  at  the  Bar,  yet  by  their  confeflion   God  hath 
made  him  a  ludge  on  the  Bench,     What  blood,  what 
tumults   hath    been,    and    muft   be   fpilt   upon    thefe 
grounds  ? 

I  24]  Peace.  Deare  Truth,  No  queftion  but  the  Qhurch 
may  punifli  the  Magijirate  fpiritually  in  Jpirituall 
cafes ;  and  the  Magijirate  may  punifh  the  Church, 
civilly,  in  civill  cafes  :    But  that  for  one  and  the  fame 


230  The  Bloudy  Tenent. 

caufe  the  Church  mufi:  punifli  the  Magijlrate,  and 
the  Magijlrate  the  Church,  this  feemes  monftrous, 
and  needs  expHcation. 

Truth.   Sweet  Peace,  I  illuftrate  with  \.\\\%  Injiance: 
A  true  Church  of  ChriJI  (of  which,  according  to  the 
An  illuf-    Authors   fuppofition,    the   Magijlrate  is   a   member) 
^!.'^,!)ira  ^  choofeth  and  calls  one  of  her  meinbers  to  office  :   The 
ting  that    Magijlrate  oppofeth :    The   Church  perfwaded  that 
M^  ^,'/^^^  the  Magijlrates  exceptions  are  infufficient  (according 
cannot      to   her  privikdge,  which  thefe   Authours   maintaine 
have  pow- again  ft    the    Magijlrates    prohibition)    proceeds     to 
ChuTch^n ^^<^^i"^  her  officer:   The  Magijlrate  chargeth   the 
fpirituall    Church  to  have  made  an  unfit  and  unworthy  choice, 
or  Church  ^^^  therefore  according  to  his  place  and  power,  and 
according  to  his  cofijcience  Tindi  judgement  he  fupprefleth 
fuch  an  ojficer,  and  makes  void  the   Churches  choice: 
Upon  this  the  Church  complaines  againft  the  Mag- 
ijlrates violation  of  htv  prinji ledges  given  her  by  Chrijl 
lejus,  aud  cries  out  that   the   Magijlrate   is   turned 
Perfecuter ;  and  not  prevailing   with  admoniti07i,  flie 
proceeds  to  Excommunication  againft  him  :  The  Mag- 
ijlrate according  to  his  conjcience,  endures  not  fuch 
profanation  of  Ordinances  as  he  conceives ;  and  there- 
fore if  no  advice  and  admonition  prevaile,  he  proceeds 
againft  fuch  obftinate  abujers  of  Chrijl s  holy  Ordi- 
nances, (as  the  Authors  grant  he  may)  in  Civill  Court 
oi jujlice,  yea  and  (I  adde  according  to  the  patterne 
of  IJrael)  cuts  them   off"  by  the  /word,  as  obftinate 
ujurpers  and  prophaners  of  the  holy  things  of  Chrijl. 
The  pun-       I  demand  what   helpe  hath   any  poore   Church  of 
C-"-n"^^     ^^^^iJ^  i^^  ^^^^  ^^^^»  ^^y  iiT^aintaining  this  power  of  the 
which  the  Magijlrate  to  punifti  the  Church  of  Chrijl,  I  meane 


'The  Bloudy  Tenent.  231 

m  fpiritiiall  ind  Souk-cafes,  for  otherwile  I  queftion  l^^g'^^^'^te 
not  but  he  may  put  all  the  member's  of  the  Church  to  "  ^'j^  \'^^ 
death  juftly,  if  they  commit  crimes  worthy  thereof,  Church 
as  Paul  fpake,  ABs  27.  [xxv :  ii.l  ^^l"  ^'^''^^ 

1  '  -^     L  J  crimes 

Shall  the  Church  here  the  to  the  Popes  Sandiuarie  lawfull' 
againft   E??iperours   and   Princes   excommunicate,  toa"^  n^cef- 
wit,  give  away  their  crowns,  kingdomes  or  dominions,  ^^^' 
and  invite  forraigne  Princes  to  make  War  upon  them 
and   their  Territories  .^  The  Authors  furely  will   dif- 
claime  this ;   and  yet  I  fliall  prove  their  Tenents  tend 
dire(5lly  unto  fuch  a  pradtife. 

125]  Or  fecondly,  Ihall  (lie  fay  the  Magijlrate  is  not 
a  true  Magijlrate,  becaufe  not  able  to  judge  and  deter- 
mine in  fuch  cafes  ?  This,  their  confejjion  will  not  give 
them  leave  to  fay,  becaufe  they  cannot  deny  unbe- 
lievers to  be  law  full  Magijirates :  and  yet  it  iliall 
appeare  (notwithftanding  their  confejjion  to  the  con- 
trary) their  Tenents  imply,  that  none  but  a  Magif- 
trate  after  their  own  confcietice,  is  a  lawfull  Magijlrate. 

Therefore,  thirdly,  they  muft  ingenuoully  and  hon- 
eftly  confelfe,  that  if  it  be  the  duty  of  the  Magijlrate 
to  punifli  the  Church  m  Jpirituall  caj}s,  he  muft  then 
judge  according  to  his  conjcience  2in6.  perfw a/ion,  what- 
ever his  cofijcience  be  :  and  then  let  all  men  judge 
into  what  a  wofuU  ftate  they  bring  both  the  civill 
Magijlrate  and  Church  of  Chrijl,  by  fuch  a  Church- 
deftroying  and  -S'/^/t'-deftroying  Dodrrine. 

Peace.  Some  will  here  fay,  in  fuch  a  cafe  either 
the  Magijlrate  or  the  Church  muft  judge  ;  either  the 
the  Spirituall  or  Civill  State  muft  be  fupreme, 

[Truth.]  I  anfwer,  if  the  Magijlrate  be  of  another 
Religion. 


232  The  Bloudy  Tenent. 

The  true        Firft,  What  hath  the  Church  to  judge  him  being 

way  of  the       .1         ^  5         r-.  " 

God  of     Without  ?    I  Cor.  5. 

Peace  in  Secondly,  If  he  be  a  ineinber  of  the  Churchy  doubt- 
difFeren-  j^g  ^^  Church  hath  power  to  judge  (in  fpirituall  and 
tween  the  Soule-cafes)  with  fpirituall  and  Qhurch  cenfures  all 
Church  &that  are  within,  i  Cor.  5. 

iftrate^^"  Thirdly,  If  the  Church  offend  againft  the  civill 
peace  of  the  State,  by  wronging  the  bodies  or  goods  of 
any,  the  Magijirate  bears  not  the  fword  in  vaine, 
Rom.  13.  to  corred:  any  or  all  the  members  of  the 
Church.  And  this  I  conceive  to  be  the  onely  way 
of  the  God  of  Peace. 

CHAP.  LXXXVI. 

The  third  head  concerns  the  End  of  both  thefe  Powers. 

[Peace.^  **  IT^Irft  the  common  and  laft  end  of  both  is 
"  JL     Gods  glory,  and  Mans  eternall  felicitie. 

"  Secondly,  the  proper  ends : 

"  Firft  of  Commonwealth,  is  the  procuring,  pre- 
"  ferving,  increafing  of  externall  and  temporall  peace 
"  and  felicitie  of  the  State  in  all  Godlines  and  Hon- 
"  eftie,  I  Ti»i.  2.  i,  2. 

1 26]  "  Secondly,  of  the  Church,  a  begetting,  preferv- 
"  ing,  increafing  of  internall  and  fpirituall  peace  and 
"  felicity  of  the  Church,  in  all  godlinelfe  and  honefty, 
"  Efay  2.  3,  4.  and  9.  7.  So  that  Magiftrates  have 
"  power  given  them  from  Chrift  in  matters  of  Relig- 
"  ion,  becaufe  they  are  bound  to  fee  that  outward 
"  peace  be  preferved,  not  in  all  ungodlineffe  and  dif- 
"  honefly  (for  fuch  peace  is  Satanicall)  but  in  all  god- 


The  Bloudy  Tenent.  233 

*'  lineiTe  and  honefty,  for  fuch  peace  God  aymes  at. 
"  And   hence   the    Magiftrate   is  cujios  of  both   the 
**  Tables  of  godUnelfe,  in  the  iirft  of  Honefty,  in  the 
"fecond  for  Peace  fake.      Hee  muft  fee  that  honefty 
"  be  preferved  within  his  jurifdid:ion,  or  elfe  the  fub- 
"jed:  will   not  be  bonus  Gives.      Hee   muft  fee  that C^^"^'^''- 
"  godlinelfe  as  well  as  honefty  be  preferved,  elfe  the        5 
"fubje6l  will  not  be  bonus  vir,  who  is  the  beft  bonus  Virk.^a.Tt. 
*^  cives.      Hee  muft  fee   that   godlinelfe   and   honefty  P°^'^' ^'''" 

o  ^  ■'    I .  cap.  I . 

"  be  preferved,  or  elfe   himfelfe  will   not  bee  bonus 
"  Magijiratus. 

Truth.  In  this  pallage  here  are  divers  particulars 
affirmed  marvellous  deftruftive  both  to  godlincjfe  and 
honejiy^  though  under  a  faire  maske  and  colour  of 
both. 

Firft,  it  will  appeare  that  in  fpirituall  things  they  The  Gar- 
make  the  Garden  and  the  W ildernejfe  (as  often  I  havc^^i^  of  the 
intimated)  I  fay  the  Garden  and  the  W ildernejfe^  ^he^j^^^'J^g 
Church  and  the  World  are  all  one  :   for  thus,  Wiider- 

If  the  Powers  of  the   World  or   Civill  State,  are '^^'^^°^^"'^^ 
bound  to  propofe  externall  Peace  in  all  godlinejfe  for  made  all 
their  end,  and  the  end  of  the  Church  be  to  preferveone. 
internall  Peace  in  all  godlinejfe,  I  demand  if  their  end 
[godlinejfe)  bee  the  fame,  is  not  their  power  and  Jlate 
the  fame  alfo,  unlefte  they  make  the  Church  Jubordi- 
nate  to  the  Coimnonwealths  end,  or  the  Commofiweale 
Jubordinate  to  the  Churches  end,  which  (being  the 
governour  and  fetter  up  of  it,  and  fo  confequently  the 
'Judges  of  it)  it  cannot  be  ? 

Now  if  godlineffe  bee  the  worjljipping  and  walking  "The  Com- 
with  God  in  Chrijl,  is  not  the  Magiftrate  and  Com-  UJore^^ 

30 


234  '^he  Bloudy  Tenent. 

charged  monwcale  charged  more  by  this  tenent  with  the  wor- 

Amhors  J^^^P  ^'"'^  Ordinances  of  God^  then  the  Chiirch,\}^  for  the 

with  the  Magijirate  they  charge  with  the  externall  peace  in 

^?'^5!''?-  zodlinelTe^  and  the  Church  but  with  the  inter  nail. 

and  Ordi-6     t        i        r       i  i  •       l  •       •  n  •  11 

nances,  1  aske  further,  what  is  this  internall  peace  in  all 

then  the  godlinej]}  ?  whether  intend  they  internall  within  the 

"'^^  ■    Souk\  which  onely  the  eye  of  God  can  fee,  oppofed 

to  externall  or  vifible^  which   man  alfo  can  difcerne  ? 

or  elfe  whether  they  meane  internall,  that  is  fpirit- 

uall  Joule    matters,   matters   of    Gods    Worjhip,    and 

then  I   fay  that  peace  (to  [127]  wit,  oi  godlinejfe  or 

Gods  worjhip)  they  had  before  granted  to  the  civill 

State  ? 

The  au-         Peace.  The  Truth  is,  (as  I  now  perceive)  the  beft 

thefe  Pofi-^"^  moft  godfy  of  that  judge?nent  declare  themfelves 

tionsnever  never  to  have  feene   a  true  difference  betweene  the 

y"  '^^y'J'  Church  and  the  World,    and  the  Spirituall  and  Civill 

true  differ-  ^    ^  r  %      r  (at  r 

ence  be-    otatc ;  and  howloever  thele  worthy  Authours  leeme 

tweenetheto  make  a  kinde  q>{  feparation  from   the   World,  and 

Q}^^[j[  3j^°^  profelfe  that  the  Church  muft  confift  of  fpirituall  and 

the  world, /m«^  Stoncs,  Saints,  Regenerate  perfons,  and  fo  make 

in  pointofi^Qj^^g  peculiar  inclofed  Ordina?ices,  as  the  Supper  of 

the  Lord,   (which   none,   fay  they,   but  godly  perfons 

muft   tafte  of)   yet  by  compelling  all   within   their 

JurifdiBion  to  an  outward  conformity  of  the  Church 

worjhip,  of  the  Word  and  Prayer,  and  maintenance  of 

the  Minijiry  thereof,  they  evidently  declare  that  they 

ftill  lodge  and  dwell  in  the  confufed  mixtures  of  the 

uncleane  and  cleane,  of  the  Jlock  of  Chriji,  and  Herds 

of  the    World  together,   I   meane   in  fpirituall  and 

religious  worihip. 


The  Bloudy  Tenent.  235 

Truth.  For  a  more  ful  and  clear  difcuffion  of  this 
Scripture,  i  T/w.  2.  i.  2.  (on  which  is  weakly  built 
fuch  a  mighty  building)  I  (hall  propofe  and  refolve 
thefe  foure  ^ceries. 

CHAP.  LXXXVII. 

FIrft,  what  is  meant  hy  god linejfc  and  honcjiy  in  this '  '^.''"-  '^• 
place.  ^  _       ed."^'^'"^' 

Secondly,  what  may  th.^  f cope  of  the  holy  Spirit  of 
Gc^rf'  be  in  this  place. 

Thirdly,  whether  the  civill  Magijlrate  was  then 
cujios  utriufque  Tabula,  keeper  of  both  Tables,  &c. 

Fourthly,  whether  a  Church  or  Congregation  of 
Chrijiians  may  not  live  in  godlinejje  and  honejiy, 
although  the  civill  Magijlrate  be  of  another  con- 
Jcience  and  worjljip,  and  the  whole  State  and  Country 
with  him. 

To  the  firft.  What  is  here  meant  by  godlinejfe  and  The  word 
honefty  ?  ^/^"'^^V  ^" 

/I      -Tri  n     ■    '  -  place 

Anjw.   I   nnde  not   that   the   Spirit  ot   Go^  hereofTimo- 
intendeth  the  firft  and  fecond  Table.  ^^y  can- 

For,  how  ever  the  word  Eoai^-izca  lignifie  godlinejfe,  j|°  j^^^j." 
or  the  worjhip  of  God,  yet  the  fecond  word  i^^ori^cthe  hon- 
I  finde  not   that  it  fignifies  fuch   an  honelly  as  com-^^^°'"  ^ 

^  o  J  mf  ngntcoul- 

prifeth   the  duties  of  the  fecond   Table,  but  fuch   anneffeof 
honejly  as  {\gn\^t?>  J olemnity,  gravity ,  and  fo  it  is  turned  ^^^  fecond 

by  the   TranJlatOUrs,  Tit.  2.  7.  ^v  -;^  oioaa/.aUa  (hnaifih)j>tav^ 

atuvo'Yf/.^  that  is,  in  |  1 28]  doBrine,  incorruptnejfe, 
gravity :  which  doBrine  cannot  there  bee  taken  for 
the  doBrine  of  the  civill  Jl ate,  or  fecond  Table,  but 
the  gravity,  majejiy,  and  Jolemnity  of  the  fpirituall 


236  The  Bloudy  Tenent. 

doElrine  of  Chrijtianity.  So  that  according  to  the 
Tranflatours  owne  rendring  of  that  word  in  Titus, 
this  place  of  Timothy  fhould  be  thus  rendred  [In  all 
godlinejje  (or  worJJjipping  of  God)  2ind  gravity^  that  is, 
a  folemne  or  grave  profeffion  of  the  worJJjip  of  God ; 
and  yet  this  miftaken  and  mifinterpreted  Scripture  is 
that  great  Cajile  and  ftrong  Hold  which  fo  many  flye 
unto  concerning  the  Magijlrates  charge  over  the  two 
Tables. 

Secondly,  what  is  th-Qfcope  of  the  Spirit  of  God  in 
this  place  ? 
The  fcope      \  anfwcr  firft  negatively,  the  fcope  is  not  to  fpeake 
Spirit  in    ^^  ^^^  duties  of  the  firji  and  fecond  Table : 
this  place       Nor  fecondly  is  the  fcope  to  charge  the  Magijlrate 
ofTimo-  ^iti^  forcing  the  people  (who  have  chofe  him)  to 
godlineffe  or  Gods  worjhip,  according  to  his  confcience, 
(the  Magijlrate  keeping  the  peace  of  externall  god- 
linejje, and  the  Church  of  internall,  as  is  affirmed  :) 
but 

Secondly,  pofitively,  I  fay  the  Spirit  of  God  by  Paul 

in   this  place  provokes   Timothy  and  the   Church  at 

Ephejus,   and   fo   confequently  all    the   Minijlers   of 

Chrijls  Churches  and  Chrijtians,  to  pray  for  two  things, 

Godspeo-      Firft,   for   the   peaceable   and   quiet   ftate  of  the 

pie  muft    Countries  and  places  of  their  abode,  [;]  that  is  implyed 

an7en°'^    in  their  praying  (as   Paul  directs  them)  for  a  quiet 

deavour     and  peaceable  condition,  and  fuits  fweetly  with  the 

of^thr^^  command  of  the  Lord  to  his  people,  even  in  Babel, 

State  ihtyjer.  29.  J.  Pray  for  the  peace  of  the  City,  and  feeke 

live  in.      t^g  gQQ({  gf  it,  for  in   the  Peace  thereof  it  (liall  goe 

PaLrfr   well  with  you.    Which  Rule  will  hold  in  any  Pagan 

Popifh.     or  Popijh  city,  and  therefore  confequently  are   Gods 


l^he  Bloudy  Tenent.  237 

people  to  pray  againft  JVarres^  Fa7nines^  Vejlilences, 
and  efpecially  to  bee  far  from  kindling  coaks  of  War, 
and  endeavour  the  brihging  in  and  advancing  their 
cojijcience  by  t\\Q  fword. 

Secondly,   they  are  here  commanded  to  pray  for 
the  fahatmi  of  all  men,  that  all  men,  and  efpecially 
Kings  and  Magijlrates  might  be  faved,  and  come  to 
the  knowledge  of  the  truth,  implying  that  the  grave 
or  folemne  and  fliining  profejjiofi  of  godlineffe  or  Gods 
worjhip  according  to  Chriji  'Jefus,  is  a  blelfed  meanes 
to  caufe  all  forts  of  men  to  be  affe6led  with  the  Chrif- 
tian  profejion,  and  to  come  to  the  fame  knowledge  of 
that   one   God  and  one  Mediatour  Chrijt  Je/us.     All 
which  tends  diredlly  againft  what  it  is  brought  for, 
to  wit,  the  [i  29]  Magijlrates  forcing  all  men  to  god-  Forcing  of 
linejfe   or    the    worjhipping  of  God,   which    in    truth  ^JJj]ij^°^g 
caufeth  the  greateft  breach  o{  peace,  and  the  greateftor  Gods 
didraBions  in  the  World,  and  the  fettino;  up  that  for^°'''^'P' 

^      _         ,  ...  or  the  ereat- 

godlifieffe  or  worjljip  which  is  no  more  then  Nebiichad-  ^ss.  caufe 
nezzars  golden  Image,  a  i^tate  worjhip,  and  in  fome  °^^r.^^.^^^ 
places  the  worjhip  of  the  Beaji,  and  his  Image,  Dan.°^,^J^^ 
3.  Rev.  13. 

CHAP.  LXXXVIII. 

THirdly,  I  qusrie  whether   the  Civill  Magi/Irate 
(which   was   then    the   Roman   Emperotir)   was 
keeper  or  guardian  of  both  Tables  (as  is  affirmed.) 

Scripture  and  all  Hijiory  tell  us,  that  thofe  Ccefars  The 
were  not  only  ignorant,  without  God,  without  Chriji,  ^°"?^" 
&c.  but  protelfed   worjhippers  or  maintainers  of  thedefcribed. 
Roman  gods  or  divells ;  as  alfo  notorious  for  all  forts 


238  T^he  Bloudy  Tenent. 

of  wickedneffe,  and  laftly,  criiell  and  bloudy  Ltons^  and 
Tygers  toward  the  Chrijiians  for  many  hundred  yeares. 
Not  ap-  Hence  I  argue  from  the  wtfdome,  love  and  faith- 
Chdft  ^  fulnejfe  of  the  Lord  J  ejus  in  his  houfe,  it  was  impofli- 
Jefuskeep-ble  that  he  fliould  appoint  fuch  ignorant^  fuch  Idola- 
ers  and     froiis,  fuch  wtcked  and  fuch  cruell  perfons  to  be  his 

guardians       ,  •    /•     .^  /»-  i     t-a  t  •  1        1   •       r  ir 

of  his       <r/6/6y^  Officers  and  Deputy  Lieutenants  under  nimlelre 

Church,    to  keep  the  worjhip  of  GW,  to  guard  his  Churchy  his 

Wife :  No  wife  and  loving  father  was  ever  knowne 

to  put  his  childe^  no  not  his  hearts,  dogs  ox  J  wine  ^  but 

unto  fitting  keepers. 

Men  judge  it  mattei  of  high  complaint,  that  the 
Records  of  Parliaf?ie?it,  the  Kings  children,  the  Tower 
oi  London y  the  Great  Scale  fliould  be  committed  to 
unworthy  keepers  !  And  can  it  be  without  high  blaf- 
phemie  conceived  that  the  Lord  Jefus  fliould  commit 
his  Sheepy  his  Children^  yea  his  Spoufe,  his  thoufand 
iliields  and  bucklers  in  the  Tower  of  his  Church  !  and 
laftly,  his  Great  and  Glorious  Broad  Scales  of  Bap- 
tijme  and  his  Supper,  to  be  preferved  pure  in  their 
adminijlrations,  I  fay  that  the  Lord  Jefus  who  is  wif- 
dome,  and  faithfulnejfe  it  felfe,  fliould  deliver  thefe  to 
fuch  keepers. 

Peace.  Some  will  fay,  it  is  one  thing  what  perfons 
are  \\\fa£l  and  praBice  :  another  what  they  ought  to 
be  by  right  and  o^ce. 

Truth.  In  fuch  cafes  as  I  have  mentioned,  no  man 
doth  in  the  common  eye  ol  reafon  deliver  fuch  mat- 
ters of  charge  and  truft  to  fuch  as  declare  themfehes 
2.nAf  fines  (like  Sodome)  at  the  very  time  of  this  great 
charge  and  truft  to  be  committed  to  them. 
1 30]   Peace.   It  will  further  be  faid,  that  many  of  the 


The  Bloudy  Tenent.  239 

Kings  of  yiidah  who  had  the  charge  of  ejiabliflding^ 
refonning  (and  fo  confequently  of  keeping  the  firft 
Tahle)  the  Churchy  Gods  worjhip^  &c.  were  notorioufly 
wicked.  Idolatrous,  &c. 

Truth.  I  muft  then  fay,  the  cafe  is  not  ahke,  for 
when  the  Lord  appointed  the  government  of  IJrael 
after  the  rejed:ion  of  Saul  to  eftabUfh  a  Covenant  of 
fuccejjion  in  the  type  unto  Chrijl,  let  it  bee  minded 
what  pattcrne  and  prejident  it  pleafed  the  Lord  to  fet 
for  the  after  Kings  of  Ifrael  and  Judah,  in  David  the 
man  after  His  owne  Heart. 

But  now  the  Lord y ejus  being  come  Himfelfe,  and 
having  fulfilled  the  former  types,  and  diifolved  the 
Nationall Jtate  of  the  Church,  and  eftabliOied  a  more 
Spirituall   way  of  worjhip  all   the   World  over,   and  ^^  P^^^^^*^ 
appointed  a  Spirituall  government  and  governours,  it  isLord  Jefus 
well   knowne  what  the  Roman  Ccejars  were,   under  in  the  firft 
whom   both  Chrijl  Jefus  Himfelfe  and  his  Servant s'l^''^^'''' 
after   him   lived   and   fuffered  ;    fo   that   if  the  Lor^/church  to 
yej'us  had  appointed  any  fuch  Deputies  (as  we  finde^"''"'.^ 
not  a  tittle  to  that  purpofe,  nor  have  a  fhadow  of  true  vvhh^any 
reafon  fo  to  thinke)  he  muft  I  fay  in   the  very  firft  fuch  Civill 
intlitution,  have  pitched   upon   fuch   perfons  for  thefe  ^°^'^''"" 

■*  ours     3S 

Cufodes  utriufq.^  Tabulcs,   keepers  of  both  Tables,  as  unto' 
no   man    wife,   or   faithfull   or   loving,   would    have  whom  hee 
chofen   in  any  of  the  former  In/lances  or  cafes  of  a"!'£j;, 

J  J  commit 

more  inferiour  nature.  the  care 

Befide  to  that  great  pretence  oi Ifrael ,  I  have  largely  °^  ^}^. 

fpoken  to.  ^ 

Secondly,  I  aske  how  could  the  Roman  Ccefars  or 

any   Civill  Magif rates    be   cufodes,    keepers    of  the 

Church  and  worfhip  of  God,  when  as  the  Authours  of 


240  The  Bloudy  Tenent. 

thefe  pofttions  acknowledge,  that  their  Civill  power 
extends  but  to  bodies  and  goods. 

And  for  Spirituall  power  they  fay  they  have  none, 

ad  boniun  temporale  (to  a  temporall  good)  which  is 

their  proper  end,  and  then  having  neither  Civill  nor 

Spirituall  power  from  the  Lord  J  ejus  to  this  purpofe, 

how  come  they  to  be  fuch   Keepers  as  is  pretended  ? 

The  true        Thirdly,  If  the  Roman  Ef?iperours  were   Keepers, 

whlch^^    what  Keepers  were  the  Apojlles,  unto  whom  the  Lord 

Chrift       y^Jus  gave  the  care  and  charge  of  the  Churches^  and 

Jefus  ap-  ^y  ^l^om  the  Lord  lefus  charged  Timothy,  i  Ti?)!.  6. 

his  Ord'i-  to   keep   thofe   co?n?7ja?tds  of  the  Lord  lefus  without 

nancesand  fpot  UUtill  his  CO??iming. 

or  ip.  Xhefe  Keepers  were  called  the  foundation  of  the 
Church,  Ephef.  2.  20.  and  made  up  the  Crowne  of  1 2 
Stars  about  the  head  of  the  [131]  Woman,  Rev.  12. 
whofe  names  were  alfo  written  in  the  1 2  foundations 
of  New  lerufiletn.  Rev.  2 1 . 

Yea  what  Keepers  then  are  the  ordinary  Officers 
of  the  Church  appointed  to  be  the  Shepherds  or  Keep- 
ers of  the  Flocke  of  Chrifl,  appointed  to  be  the  Por- 
ters or  Dore-keepers  and  to  watch  in  the  abfence  of 
Chrif,  Mark  13.  34.  ABs  20. 

Yea  what  charge  hath  the  whole  Church  it  felfe, 
which  is  the  pillar  and  ground  of  Truth,  2  Ti^n.  2. 
in  the  midft  of  which  Chrifl  is  prefent  with  his 
Power,  I  Cor.  5.  to  keep  out  or  caft  out  the  impeni- 
tent and  obftinate,  even  Kings  and  Efnperours  them- 
felves  from  their  Spirituall  fociety,  i  Cor.  5.  ya?n.  3. 
I.  Gal.  3.  28. 
TheKings  4-  I  ^^^^  whether  in  the  time  of  the  Kifigs  of 
of  the  Af-  Ifrael  and  ludah  (whom  I  confelTe  in  the  typicall  and 


T^he  Bloudy  Tenent.  241 

Natlonall  rtate  to  be  charged  with  both  Tables)  ^[j^'^'^Jj^'f^'^- 
aske  whether  the  Kings  of  the  AJJyriaiis,  the  Kings^^l  ^j^h^' 
of  the  Ammonites^  Moabites,  Pbilijiims^  were  alfo  con-  Gods  wor- 
ftituted  and  ordained   Keepers  of  the  worpip  of  God^'l  ^'^j?^ 

r  ir     1  Ivings  or 

as  the  Kifigs  oi  ludah  were  (for  they  were  alio  law-judah  in 
full  Mazilirates  in  their  Do?}miio7is  ?)  or  whether  the  that  Na- 

■r^  ?-  a    J  \  ^U        tionall 

Roman  htnperours  were  cujtodes,  or  keepers  more  then  ^^^  ^ypj, 
they  ?   or  more  then   the  King  oi  Babylon  Nebuchad-  ca.\\ 
nezzar,  under  whofe  Civill  government  Gods  people  ^^"'■'^^• 
lived,  and  in  his  owne  Land  and  City,  ler.  29. 

CHAP.  LXXXIX. 

Peace. '^J' On  remember  (deare  Truth)  that  Confian-  Conftan- 

X    tine,  Tbeodojius,  and  others  were  made  ^o^j^c'^^  ^^1 
beleeve  that  they  were  the  Antitypes  of  the  i^/;z^J-mirin- 
oi  Iiiddh,  the   Church  of  GW;   and  Henry  the  8  was^°™^^- 
told  that  that  Title  Defenjor  Fidei,  Defendour  of  the 
Faith   (though   fent    him   by   the   Pope   for   writing 
againft  Luther)  was  his  owne  Diadem  due  unto  him 
from  Heaven.     So  likewife  fince,  the  Kings  and  ^eens 
of  England  have  been  inftru6led. 

Truth.  But  it  was  not  fo  from  the  beginning,  as 
that  very  difference  between  that  Nationall  ftate  of 
the  Church  of  God  then,  and  other  Kings  and  Mag- 
ijlrates  of  the  World  (not  fo  charged)  doth  clearly 
evince  and  leadeth  us  to  the  Spirituall  King  of  the 
Church,  Chriji  lefus  the  Ki?ig  of  Ifrael,  and  his  Spirit- 
uall Government  and  Governours  therein. 

Fifthly,   I   aske  whether  had  the   Roman  Cafars  Mafters  of 
more  charge  to  fee  all  their  Subjed:s  obferve  and  lub-  ^j^^j^^The 
mit  to  the  worjbip  oi  God  in  [132J  their  dominion Gofpelnot 
3' 


242  The  Bloudy  Tenent. 

charged  to  of  the  World,  then  a  majier,  father  or  hujhand  now 
under^im  Under  the  Gofpel  in  his  Familie  ? 
from  their      Families  are  xhe  foundations  oi  government,  for  what 
owne  con-  -g  ^   Qom?nonweale,   but  a    Qo7n?nonweale  of  Fafnilies 

Icicnccs  to 

his.  agreeing  to  live  together  for  common  good? 

Now  \x\fa77iilies,  fuppofe  a  beleeving  Chrijiian  Huf- 
band  hath  an  unbeleeving  Antichrijtian  wife,  what 
other  charge  in  this  refped:  is  given  to  an  hujhand, 
I  Cor.  7.  but  to  dwell  with  her  as  an  husband  if  flie 
be  pleafed  to  dwell  with  him  ;  but,  to  bee  fo  farre 
from  forcing  her  from  her  confcience  unto  his,  as 
that  if  for  his  confcience  fake  ihe  would  depart,  he 
was  not  to  force  her  to  tarry  with  him,  i  Cor.  7. 
Confequently  the  Father  or  Hujhand  of  the  Sta^e 
differing  from  the  Commonweale  in  Keligion,  ought 
not  to  force  the  Co?nmonweale,  nor  to  be  forced  by  it : 
yet  is  he  to  continue  a  civill  hujhands  care,  if  the 
Com?nonweale  will  live  with  him,  and  abide  in  civill 
covenant. 

Now  as  a  hujhand  by  his  love  to  the  truth  and  holy 

converjation  in  it,  and  feafonable  exhortations,  ought 

to  indeavour  to  fave  his  wife,  yet  abhorring  to  ufe 

corporall  cofnpulfon  (yea,  in  this  cafe  to  childe  or  Jerv- 

ant)  fo  ought  the  Father,  Hujhand,  Governor  of  the 

Com7nonweale  endeavour  to  win  and  fave  whom  poffi- 

bly  he  may,  yet  farre  from  the  appearance  of  civill 

violence. 

jP^j^^  Sixthly,  if  the  Romane  Emperours  were  charged  by 

charge  of  Chrijl  with  his  Worjlnp  in  their  dominion,  and  their 

G06.S  wor- ^QfjjjfjJQf2  was  over  the  world  (as  was  the  do?ni?iion  of 

left^with    ^^^  Grecian,  P  erf  an,  and  Babylonian  Monarchy  before 

the  Ro-    them)  who  fees  not  if  the  whole  world  bee  forced 


The  Bloudy  Tenent.  243 

to  turne  Cbr'ijUcm  (as  afterward  and  fince  it  hath  pre- '"^"^  E"^- 
tended  to  doe)  who  fees  not  then  that  the  world  (forj'jj^j^^^ygg 
whom  Chrift  Jefus  would  not  pray)  and  the  God  of  he  bound 
it,  are  reconciled  to  "Jcjus  Chriji^  and  the  whole  y^V/^^°  ^""""^ 
of  the  'world  become  his  inclofed  garden  ?  world  into 

Seventhly,  if  the  Ro??iane  Emperors  ought  to  have  the  Gar- 
been  by  Chrijls  appointment  Keepers  of  both  Tables^  and'spou'ie 
Antitypes  of  Ifrael  and   yudahs  Kings,   how   manyofChrift. 
millions  of  Idolaters  and   Blafphemers  againft  Cbri/l'^^^^^^^^ 

put  to 

'J ejus  and    his  worfliip   ought   they  to   have  put   to  death. 
death  according  to  Ifraels  patterne  ? 

Laflly,  I  aske  (if  the  Lord  J  ejus  had  delivered  his 
Sheepe  and  Children   to   thefe   Wolves^   his  Wije  and 
Spouje  to  fuch  Adulterers,  his  precious  Jewels  to  fuch 
great  Theeves  and  Robbers  of  the  world  as  the  Rofuane 
Emperours  were,  what  is  the  reajon  that  he  was  never 
pleafed  [  i  33]  to  fend  any  oihi'i  J er'u ants  to  their ^^/t'j-Chrift 
to  crave  their  helpe  &  aj/ijtance  in   this  his  worke,  to"^^^^^-^"^ 
put  them  in  minde  of   their  office,  to  chalenge  and  Miniilers 
cjaime  fuch  a  fervice  from   them  according  to  their"'' ^^'■^' 
office,  as  it  pleafed  God  alwayes  to  fend  to  the  Kings  (^jvill  Ma- 
of  Ifrael  and  Judah  in  the  like  cafe  ?  giitrate  for 

Peace.   Some  will  here  object  Pauls  appealing  to^-^.P^'^jj 

LiCeJar.  matters. 

Truth.  And  I  muft  refer  them  to  what  I  formerly 
anfwered  to  that  Objection.  Paul  never  appealed  to 
Ccejar  as  a  Judge  appointed  by  Chrift  Jefus  to  give 
definitive  fentence  in  any  fpirituall  or  Church  con- 
troverfie,  but  again  ft  that  civill  violence  and  murther 
which  the  Jewes  intended  againft  him,  Paul  juftly 
appealed  :  For  otherwife  if  in  a  Jpirituall  cauje  he 
Ihould  have  appealed,   he   Ihould  have  overthrowne 


244  ^^^  Bloudy  Tenent. 

his  owne  ApoJileJJjip  and  Power  given  him  by  Chriji 
'J ejus  mjpirituall  things,  above  the  higheft  Kings  or 
Emperors  of  the  world  belide. 

CHAP.  XC. 

P^^f^.TDLelTed  Truth,  I  fhall  now   remember  you 

\y  of  the  fourth  Quasrie  upon   this  place  of 

'Timothy,  to  wit,   whether  a   Church  of  ChriJI  lefus 

may  not  live  in  Gods  worjloip  and  comelinelTe,   not- 

withftanding  that  the  civill  Magijlrate  profelTe  not 

the  fame  but  a  contrary  Religion  and   Wo?'Jljip  in  his 

owne  perfon  and  the  Country  with  him. 

fr^^   K       Truth.   I  anfwer  the  Churches  of  Chriji  under  the 

lef^power  ^oman  E?nperours  did  live  in  all  godlinejfe  and  chrijiian 

in  his       gravity,  as  appeares  by  all   their  holy  and  glorious 

Church  to    .^^-^       which  the  Scripture  abundantly  teftifies. 

prelerve      ^  .  ,^  .       .        .  ^ 

her  felfe  Secondly,  this  flowes  from  an  injiitution  or  appoint- 
P^re,  merit  of  fuch  a  power  and  authority,  left  by  the  Lord 
an°kfola-"  ^^J''^^  ^o  his  ApoJUes  and  Churches,  that  no  ungodli- 
trous  neffe  or  difhonefty  in  the  firft  appearance  of  it  was 
Coun-  |.Q  i^g  fuffered,  but  fuppreft  and  call  out  from  the 
Churches  of  Chriji,  even  the  little  Leaven  of  doctrine 
or  practice,  i  Corinth.  5.  Gai.  5. 

Laftly,  I  adde,  that  although  fometimes  it  pleafeth 
the  Lord  to  vouchfafe  his  Jervants  peace  and  quietnejfe, 
and  to  command  them  here  in  Timothy  to  pray  for 
it,  for  thofe  good  ends  and  purpofes  for  which  God 
hath  appointed  civili  Magijiracy  in  the  world,  to 
keepe  the  world  in  peace  and  quietne[fe.\j\  Yet  Gods 
Gods  peo-P^^P^^  have  ufed  moft  to  [134J  abound  with  godli- 
ple  have    nejjc  and  honejly,  when  they  have  enjoyed  leaft  peace 


The  Bloudy  Tenent.  245 

and  quiet?iejje.   Then  like  ihoi^f pices.  Cant.  4.  Myrrhe,  "^^"^  ^^ 
Frankmce?ije,  SaJfro7i,  Qalainus,  &c.  they  have  yeelded  briehteil 
the  fweeteft  favour  to  God  and  man,  when  they  were  godlinefle 
pounded  and  burnt  in  cruell  perfeciition  of  the  Romane'f^^^^^^^ 

i  ^  ■'      "^  ,  ,  nave  en- 

Cenjors :  then  are  they  (as  Gods  Venijhi)  moft  fweet  joyed  leail 
when  moft  hunted:  Gods  Stars  fhining  brighteft  inquietnes. 
the  darkeft  night :  more  heavenly  in  cofiverfation, 
more  mortified-,  more  abounding  in  love  each  to 
other,  more  longing  to  be  with  God:  when  the 
itihof pit  able  and  Jalvage  World  have  ufed  them  like 
Jirangers,  and  forced  them  to  haften  home  to  another 
Country  which  they  profelfe  to  feeke. 


CHAP.  XCI. 

Pf^7r^.  T^  Eare  'Truth,  it  feemes  not  to  be  unfeafon- 
\^  able  to  clofe  up  this  paff^ige  with  a  fliort 
defcant  upon  that  AJJertion,  viz.  "A  J'ubjeB  without 
^*  godlifiejfe  will  not  be  bonus  vir,  a  good  man,  nor  a 
*'  Magijlrate  except  he  fee  godlinejje  preferved,  will 
"  not  be  bonus  Magijlratus. 

Truth.   I  confelfe  that   without  godlinejfe  or  a  true  Few  Mag- 
worjhipping  oi  God  with  an  upright  heart  according  Ji"^^^^^^ 
to  Gods  Ordina?ices,  neither  SubjeBs  nor  Magi/irates iynhuaUy 
can  pleafe  God  in  Qhriji  lejus,  and  fo  be  fpiritually  or^""^  ^h"'- 
chrijiianly  good,  which  few  Magijlrates  and  few  men  q"/ 
either  come  to,  or  are  ordained  unto  :    God  having 
chofen  a  \\\.\X&Jlock  out  of  the  world,  and  thofe  gen- 
erally poore  and  meane,  i  Cor.  1 .  lam.  2.     Yet  this 
I  muft  remember  you  of,  that  when  the  moft  High 
G(?<'/ created  all  things  of  nothing,  he  faw  and  acknow- 
ledged divers  forts  of  goodnejje,  which  muft  ftill  be 


246  T^he  Bloudy  Tenent. 

Yet  divers  acknowledged  in  their  diftind;  kindes  :   a  good  Ayre, 
goodneffe  ^  gooA  Groutid,  2.  good  Tree,  a  good  Sbeepe,  &c. 
natural),         I  fay  the  fame  in  Artificialls,  a  good  Garment,  a 
^•^^Mrt'''  good  Houje,  a  good  Sword,  a  good  Ship. 

I  alfo  adde  a  good  City,  a  good  Company  or  Cor- 
poration,  a  good  Hujhand,  Father,  Majler. 

Hence  alfo  we  fay,  a  good  Phy/itian,  a  good  Law- 
yer, a  good  Sea-man,  a  good  Merchant,  a  good  Pilot, 
for  fuch  or  fuch  2.  jhoare  or  Harbour,  that  is.  Morally, 
Civilly  good  in  their  feverall  Civil!  refpeBs  and 
imployments. 

Hence  (/y^/.  133. [122])  the  C/62/r<:/6  or  Citieof  Go^ 
is  compared  to  [135]  a  C/V/V  compact  within  it  felfe  ; 
which  compazines  may  be  found  in  many  Toivnes 
and  Cities  of  the  World,  where  yet  hath  not  fliined 
any  fpirituall  or  fupernaturall  goodnejfe.  Hence  the 
Lord  Jefus  [Matth.  i  2.)  defcribes  an  ill  ftate  of  an 
houfe  or  kingdome,  v'vl.  to  be  divided  againft  it  felfe, 
TheCivill  which  cannot  ftand. 

Goodnes  Thefc  I  obferve  to  prove,  that  a  SubjeB,  a  Magif- 
KiS-"^^'  f^^f^y  "^ay  be  a  good  SubjeB,  a  good  Magijlrate,  in 
domes,  refpe6t  of  civill  or  jjiorall  good7ies,  which  thoufands 
Subjefts,  -^ant,  and  where  it  is,  it  is  commendable  and  beau- 
rate!!  mull  tifull,  though  GodHnes  which  is  infinitely  more  beau- 
be  owned,  tifull,  be  Wanting,  and  which  is  onely  proper  to  the 
S^^frk^faH  Chrijlian  Jiate,  the  Co?mnonweale  of  Ifrael,  the  true 
goodnes  Church,  the  holy  Nation,  Ephef  2.  i  Pet.  2. 
(proper  Laftly,  howcvcr  the  Authors  deny  that  there  can 

Chriftian  t)e  Bonus  Magijlratus,  a  good  Magiftrate,  except  he 
State  or  fee  all  Godlifies  preferved ;  yet  themfelves  confelTe 
Church;  j.j^^^.  ^/<^,///  Jjonejiy  is  futficient  to  make  a  good  SubjeB, 
ing.  in  thefe  words,  viz.  He  mufl:  fee  that  Honejlie  be  pre- 


The  Bloudy  Tenent.  247 

ferved  within  \\h  jurifdiBion^  elfe  the  SubjeB  will  not 
be  Bonus  cives^  a  good  citizen  :  and  doubtlelfe  (if  the 
Law  of  Relations  hold  true)  that  civi//  honeftie  which 
makes  a  good  citizen,  mufl:  alfo  (together  with  quali- 
fications fit  for  a  Commander)  make  alfo  a  good 
Magi/irate. 

CHAP.  XCII. 

Peace/  |  ^He  4.  head  is,  The  proper  meanes  of  both 
X     thefe  Powers  to  attaine  their  ends. 
"  Firll,    the   proper   meanes    whereby    the    Civill 

*  Power   may  and  fhould  attaine  its   end,  are   onely 

*  Politicall,  and  principally  thefe  Five. 

**  Firft  the  erecting  and  eftablifliing  what  forme  of 

*  Civill  Government  may  feeme  in   wifedome  moft 
'  meet,  according  to  generall  rules  of  the  Word,  and 

*  ftate  of  the  people. 

'*  Secondly,  the  making,  publifliing,  and  eftablifh- 

*  ing  of  wholefome  Civill  Lawes,  not  onely  fuch  as 

*  concerne  Civill  Juftice,  but  alfo  the  free  paflage  of 

*  true   Religion  :    for,  outward   Civill   Peace  arifeth 

*  and  is  maintained  from  them  both,  from  the  latter 

*  as  well  as  from  the  former  : 

"  Civill  peace  cannot  ftand  intire,  where  Religion 

*  is  corrupted,  2  Chron.  15.  3.  5.  6.  Judg.  8.   And  yet 

*  fuch  Lawes,  though  converfant  [136]  about  Relig- 

*  ion,  may  ll:ill  be  counted   Civill   Lawes,  as  on  the 

*  contrary,    an   Oath    doth   ftill    remaine    Religious, 

*  though  converfant  about  Civill  matters. 

"  Thirdly,  Eledlion  and  appointment  of  Civill  ofii- 
"  cers,  to  fee  execution  of  thofe  Lawes. 


248  "The  Bloudy  Tenent. 

"  Fourthly,  Civill  Punifliments  and  Rewards,  of 
"  Tranfgreirors  and  Obfervers  of  thefe  Lawes. 

"  Fifthly,  taking  up  Armes  againft  the  Enemies  of 
"  Civill  Peace. 

"  Secondly,  the  meanes  whereby  the  Church  may 
"  and  {hould  attaine  her  ends,  are  only  ecclefiafticall, 
"  which  are  chiefly  five. 

"  Firft,  fetting  up  that  forme  of  Church  Govern- 
"  ment  only,  of  which  Chrift  hath  given  them  a  pat- 
"  tern  in  his  Word. 

"  Secondly,  acknowledging  and  admitting  of  no 
"  Lawgiver  in  the  Church,  but  Chrift,  and  the  pub- 
"  lifhing  of  his  Lawes. 

**  Thirdly,  Eled:ing  and  ordaining  of  fuch  officers 
*'  onely,  as  Chrift  hath  appointed  in  his  Word. 

*'  Fourthly,  to  receive  into  their  fellowlhip  them 
"  that  are  approved,  and  inflicting  Spirituall  cenfures 
"  againft  them  that  offend. 

"  Fifthly,  Prayer  and  patience  in  fuffering  any  evill 
"  from  them  that  be  without,  who  difturbe  their 
"  peace. 

**  So  that  Magiftrates,  as  Magiftrates,  have  no  power 
"of  fetting  up  the  Forme  of  Church  Government, 
"electing  Church  officers,  punifliing  with  Church 
"  cenfures,  but  to  fee  that  the  Church  doth  her  duty 
"  herein.  And  on  the  other  fide,  the  Churches  as 
"  Churches,  have  no  power  (though  as  members  of 
"  the  Commonweale  they  may  have  power)  of  ered:- 
"  ing  or  altering  formes  of  Civill  Government,  elecfl- 
"  ing  of  Civill  officers,  inflicting  Civill  punilhments 
"  (no  not  on  perfons  excommunicate)  as  by  depofing 


The  Bloudy  Tenent.  249 

"  Magiftrates  from  their  Civill  Authoritie,  or  with- 
"  drawing  the  hearts  of  the  people  againft  them,  to 
"  their  Lawes,  no  more  then  to  difcharge  wives,  or 
"  children,  or  fervants,  from  due  obedience  to  their 
"  husbands,  parents,  or  mafters :  or  by  taking  up 
"  armes  againft  their  Magiftrates,  though  he  perfe- 
"  cute  them  for  Confcience  :  for  though  members  of 
"  Churches  who  are  publique  officers  alfo  of  the  Civill 
"  State,  may  fupprefte  by  force  the  violence  of  Ufur- 
"  pers,  as  lehoiada  did  Athaliah,  yet  this  they  doe  not 
"  as  members  of  the  Church,  but  as  officers  of  the 
"  Civill  State. 

I  37]  Truth.  Here  are  divers  conliderable  pajfages 
which  I  fhall  briefly  examine,  fo  far  as  concernes  our 
controverjie. 

Firft,  whereas  they  fay,  that  the  Civill  Power  may 
ereft  and  eftablifti  what  forine  of  civill  Government 
may  feeme  m  ,%viJedome  moft  meet,  I  acknowledge  the 
propojition  to  be  moft  true,  both  in  it  felf,  and  alfo 
conlidered  with  the  end  of  it,  that  a  civill  Govern- 
nient  is  an  Ordinance  of  God^  to  conferve  the  civill 
peace  of  people,  fo  farre  as  concernes  their  Bodies  and 
Goods,  as  formerly  hath  beene  faid. 

But  from  this  Grant  I  infer,  (as  before  hath  been 
touched)  that  the  Soveraigne,  originally  2ind  foundation 
of  civill  power  lies  in   the  people,  (whom  they  muft 
needs   meane   by  the  civill  power  diftin6l  from   the 
Government  fet  up.)      And  if  fo,  that  a  People   may^'^''^ 
ere6t  and  eftablifti  what  forme  of  Government  feemes  originally 
to  them  moft  meete  for  their  civill  condition:   It  isandfunda- 
evident  that  fuch  Governments  as  are  by  them  erected  "^^"/^  ^^ 

J  in  the  peo- 

and  eftabliftied,  have  no  more  power,  nor  for  no  longer  pk. 
32 


250  The  Bloudy  Tenent. 

time,  then  the  civill  power  or  people  confenting  and 

agreeing  fliall  betruft  them  with.      This  is  cleere  not 

only  in  Reafon,  but  in  the  experience  of  all  comtnon- 

weales,  where  the  people  are   not  deprived  of  their 

naturall freedome  by  the  power  of  Tyrants. 

Mr.  Cot-       And  if  fo,  that  the  Magiftrates  receive  their  power 

the  New-  ^^  governing  the  Church,  from   the   People ;   unde- 

Englifh      niably  it  followes,  that  a  people^  as  a  people,  naturally 

Minifters  ^onlidered    (of   what    Nature    or    Nation   foever    in 

give  tJie  ^   .  .      ■  - 

Govern-  Europe,  AJia,  Africa  or  America)  have  fundamen- 
ment  of  tally  and  originally,  as  men,  a  power  to  governe  the 
Church  or  ^'^^''''^'^»  to  fee  her  doe  her  duty,  to  corred:  her,  to 
Spoufe  redrefie,  reforme,  eftablifh,  &c.  And  if  this  be  not  to 
'"^°  ^^^  pull  God  and  Chriji,  and  Spirit  out  of  Heaven,  and 
the  peo-  fubjedt  them  unto  naturall,  iinfull,  inconftant  men, 
pie  or  and  fo  confequently  to  Sathan  himfelfe,  by  whom  all 
yf°^^°^'  peoples  naturally  are  guided,   let  Heaven  and   Earth 

judge. 
The  very       Pcacc.   It  cauuot  by  their  owne  Grant  be  denied, 
Indian       |3^(-  ^Y^^ii  the  wHdeft  Indians  in  America  oueht  (and  in 

Americans    1      -      1   •      i  ^     r  11      i  1       \  o         \ 

made  Gov- ^heir  kmd  and  leverall  degrees  doe)  to  agree  upon 
ernours  iovno.  fbr?nes  of  Goverrwient ,  fome  more  civill,  compact 
^,      ,      in  Townes,  &c.  fome  lelfe.     As  alfo  that  their  civill 

Church  ' 

by  the  and  earthly  Governments  be  as  lawfuil  and  true  as  any 
Authors  Govern?nents\n  the  World,  and  therefore  confequently 
Pofitions.  their  Governors  are  Keepers  of  the  Church  or  both 
Tables,  (if  any  Church  of  Chrifl:  fhould  arife  or  be 
amongft  them  :)  and  therefore  laftly,  [\i  Chriji  have 
betrul1:ed  and  charged  the  civill  Power  with  his 
Church)  they  muft  [138]  judge  according  to  their 
Indian  or  American  cotijciences,  for  other  conj'ciences  it 
cannot  be  fuppofed  they  (hould  have. 


^he  Bloudy  Tenenf.  251 

CHAP.  XCIII. 

Truth.   \  Gaine,  whereas  they  fay  that  outward  Civill 
±\.  peace  cannot  ftand  where  Religion  is  cor- 
rupted ;   and   quote   for  it,    2  Chron.  15,    3.    5.   6.   & 
'Judges  8. 

I  anfwer  with  admiration  how  fuch  excellent y/>/r/>j- 
(as   thefe   Authors  are   furniflied   with,   not   only   in 
heavenly  but   earthly  affaires)    Ihould  fo  forget,  and 
be  fo  fafl  afleep  in  things  fo  palpably  evident,  as  to 
fay   that   outward   ci'vill  peace   cannot   ftand,   where 
Religion   is    corrupt.      When    fo   many  ftately  A7//^- '^^"y  ^'.v- 
dojues  and  Govern?nents  in  the  World  have  long  andflo^^iihing 
long  enjoyed  a'l;/// peace  and  quiet,  notwithftanding  peace  and 
their  Religion  is  fo  corrupt,   as  that  there  is  not  the'l^''^'^'    , 

o  r    '  where  tne 

very  Name  of  jfejus  Chriji  amongft  them  :   And  this  Lord  Jefus 
every  Hi/lorian,  Merchant,  Traveller,  in  Europe,  AJia,  's  not 
Africa,  Atnerica,  can   teftifie :   for  fo  fpake  the  Lord  °"" 
"Jefus  himfelfe,  Joh.   16.   The  ivorld  (hall   fing  and 
rejoyce. 

Secondly,  for  that  Scripture  2  Chron.  15.  3.  &c. 
relating  the  miferies  of  IJrael  and  Judah,  and  Gods 
plagues  upon  that  people  for  corruption  of  their 
Religion,  it  muft  ftill  have  reference  to  that  peculiar 
ftate  unto  which  God  called  the  feed  of  one  man, 
Abraham,  in  T^fgure,  dealing  fo  with  them  as  he  dealt 
not  with  any  Nation  in  the  World,  Pfal.  146.  Rom.  9. 

The  Antitype  to  this  State  I  have  proved  to  be  the 
Chrijlian  Church,  which  confequently  hath  been  and 
is  afflid:ed  with  fpirituall  plagues,  deflations  and  cap- 
tivities, for  corrupting  of  that  Religion  which  hath 
been  revealed   unto   them.      This  appeares   by  the  7 


252  T^he  Bloudy  Tenent. 

Churches,  and  the  people  of  God,  now  fo  many  hun- 
dred yeares  in  wofull  bondage  and  flaverie  to  the  myfti- 
call  Babel,  untill  th-e  time  of  their  joy  full  deliverance. 
Peace.  Yea  but  they  fay  that  fuch  Lawes  as  are 
converfant  about  Religion,  may  ftill  be  accounted 
Civill  halves,  as  on  the  contrary  an  Oath  doth  ftill 
remaine  Religious,  though  converfant  about  Civill 
matters, 
Lawes  Truth.  Lawes  refped:ing  Religion  are  two-fold  : 

be  Rdi'e-      Firft,  fuch  as  concerne  the  a£ls  of  JVorJljip  and  the 
\oxi,€\\.\\zxWorjhip  it  felf,    the  Minijlers  of  it,    ih&iv  Jitnes  ov 
Religious,  ^^y^^^^j.^  to  be  fupprelfed  or  [139]   eftablifhed  :   and 
for  fuch  Lawes  we  find  no  footing  in  the  New  Tejia- 
ment  of  Jefus  Chrift. 
or  Civill.       Secondly,  Lawes  refpe6ting  Religion  may  be  fuch 
as  meerly  concerne  the  Civill  State,  Bodies  and  Goods 
of  fuch  and  fuch  perfons,  profeffing  thefe  and  thefe 
Religions,  viz.  that  fuch   and  fuch  perfons,  notorious 
for  Mutinies,  Treafons,  Rebellions,  Majjacres,  be  dif- 
The  very  armed :    Againe,    that    no    perfons    Papijls,    Jewes, 
abhor  to    'Turkcs,  ov  Indians  be  difturbed  at  their  worjhip,  (a 
difturbe     thing  which  the  very  Indians  abhor  to  practice  toward 
any  Con-  anv.)      Alfo  that  i?nanitie  and  freedome  from  Tax  and 
at  Wor-     T'oll  may  be  granted  unto  the  people  of  fuch  or  fuch 
^ip-         a  Religion,  as  the  Magijlrate  pleafeth,  Ezra  7. 

Thefe  and  fuch  as  are  of  this  nature,  concerning 
only  the  bodies  and  goods  of  fuch  and  fuch  Religious 
perfons,  I  confelfe  are  meerely  Civill. 

But  now  on  the  other  hand,  that  Lawes  reftrain- 
ing  perfons  from  fuch  and  fuch  a  Worjhip,  becaufe 
the  CVi^/Z/y/^/^  judgeth  it  to  be  falfe  : 

That  Laws  conftraining  to  fuch  &  fuch  a  worjhip. 


The  Bloudy  Tenent.  253 

becaufe  the  Chill  State  judgeth  this  to  be  the  only 
true  way  of  worfhipping  God: 

That  fuch  and  fuch  a  Refor?)?ation  of  Worfiip  be^^""!;'^ 
fubmitted  unto  by  all  Subjects  in  fuch  a  lurifdiBion  :  ^^^^^-^^^^ 

That  luch  and  luch  Churches^  Minijlers,  Minijiries  \>rtiQnde.A 
be  pull'd  downe,  and  fuch  and  fuch  Churches,  Minif-  ^'y''^  ^"^ 

•  1     71^-    vj         •  r  indeed  Ec- 

tries,  and  Mtnijtrations  let  up  :  cleilafli- 

That  fuch  Lawes  properly  concerning  Rcligion,^^'^'^- 
God,  the  Soules  of  men,  Ihould  be  Civill  Lawes  and 
Conjlitutiotis ;  is  as  far  from  Reafon,  as  that  the  Com- 
7natidements  oi  Paul,  which  he  gave  the  Churches  con- 
cerning Chrijis  ivorjlnp  (i  Cor.  i  1  &  i  Cor.  14.)  were 
Civill  and  Earthly  conjlitutions :  Or  that  the  Canons 
and  Conjlitutions  of  either  cecumenicall  or  Nationall 
Synods  concerning  Religion,  (hould  be  Civill  and 
State-cojiclu/ions  and  agreements. 

To   that  inftance  ot  an    O^M  remaining  religious 
though  converfant  about  civill  things ;   I   anfwer  and 
acknowledge,    an    Oath    may   be   fpirituall,    though  Laws 
taken  about   earthly  hu/itielfe,  and  accordingly  it  will  "^'^^'"^^y 

J  ,         '11-  T   I  /  •  1       1        concern- 

prove,  and  onely  prove  what  betore  1  have  laid,  thatjng  fpirit- 

a  Law  may  be  civill   though  it  concerne  perfons  of  uall  things 

this  and  of  that  religion,  xhzt  is  as  i\\&  perfofis  ^roi^^i^-^^^^^^.^^^^ 

ing  it  are  concerned  in  civill  refpetts  ol  bodies  ov  goods,  ^^^\\. 

as  I  have  opened ;   whereas  if  it  concerne  the  foules 

and  religions  of  men  limply  fo  confidered  in  reference 

to  God,  it  [140]  mull  of  neceffity  put  on  the  nature 

of  a  religious  ox  fpirituall  ordinance  or  conjiitution. 

Belide,  it  is  a  moft  improper   and    fallacious   in- 

ftance[;]  tor  an  oath,  being  an  invocation  of  a  true  or  falfe 

God  to  judge  in  a  cafe,  is  an  action  of  2i  fpirituall  and 

religious  nature ^  what  ever  \\v^  fubjeB  matter  be  about 


254  '^^^  Bloudy  Tenent. 

which  it  is  taken,  whether  civill  or  religious :  but  a 
/aw  or  conjiitution  may  be  civill  or  religious^  as  the 
JubjeB  about  which  it  is  converjant  is,  either  civill 
(meerly  concerning  bodies  or  goods)  or  religious  con- 
cerning yow/«?  and  worJJjip. 

CHAP.   XCIV. 

Peace/  I  ^Heir  fifth  Head  is  concerning  the  Magif- 
X     trates  power  in  making  of  Lawes. 

"  Firft,  they  have  power  to  pubHfh  and  apply  fuch 
"  Civill  Lawes  in  a  State  as  either  are  expreft  in  the 
"  Word  of  God  in  Mofes  Judicialls  (to  wit,  fo  far  as 
"  they  are  of  generall  and  morall  equity,  and  fo  bind- 
**  ing  all  Nations  in  all  Ages)  to  bee  deducted  by  way 
"  of  generall  confequence  and  proportion  from  the 
"  word  of  God. 

**  For  in  a  free  State  no  Magiftrate  hath  power 
"  over  the  bodies,  goods,  lands,  liberties  of  a  free  peo- 
"  pie,  but  by  their  free  confents.  And  becaufe  free 
"  men  are  not  free  Lords  of  their  owne  eftates,  but 
**  are  onely  flewards  under  God,  therefore  they  may 
"  not  give  their  free  confents  to  any  Magiftrate  to 
"  difpofe  of  their  bodies,  goods,  lands,  liberties  at 
"large  as  themfelves  pleafe,  but  as  God  (the  fove- 
"  raigne  Lord  of  all)  alone.  And  becaufe  the  Word 
"  is  a  perfedl  rule  as  wel  of  righteoufnes  as  of  holines, 
"  it  will  be  thertore  necelTary  that  neither  the  people 
"  give  confent,  nor  that  the  Magiftrate  take  power  to 
"  difpofe  of  the  bodies,  goods,  lands,  liberties  of  the 
"  people,  but  according  to  the  Lawes  and  Rules  of 
"  the  Word  of  God. 


The  Bloudy  Tenent.  255 

"  Secondly,  in  making  Lawes  about  civill  and  indif- 
"  ferent  things  about  the  Commonweale. 

"  Firft,  he  hath  no  power  given  him  of  God  to 
"  make  what  laws  he  pleafe,  either  in  reftraining 
**  from,  or  conftraining  to  the  ufe  of  indifferent  things, 
"  becaufe  that  which  is  indifferent  in  its  nature,  may 
"  may  fometimes  bee  inexpedient  in  its  ufe,  and  con- 
"fequently  unlawfull,  i  Cor.  2.  5.  it  having  been  long 
**  fince  defended  upon  good  ground,  ^icquid  non 
"  expedite  quatenus  non  expedite  non  licet. 
141  ]  **  Secondly,  he  hath  no  power  to  make  any  fuch 
"  Lawes  about  indifferent  things,  wherein  nothing 
"  good  or  evill  is  iliewne  to  the  people,  but  onely  or 
"  principally  the  meere  authority  or  wil  of  the  impo- 
"  fer  for  the  obfervance  of  them,  Colof.  2.  21,  22.  i 
"  Cor.  J.  23,  compared  with  Ephef.  6.  6. 

"  It  is  a  prerogative  proper  to  God  to  require  obe- 
"  dience  of  the  fonnes  of  men,  becaufe  of  his  author- 
"  ity  and  will. 

"  The  will  of  no  man  is  Regu/a  reBi,  unleffe  firft 
"  it  bee  Regula  reBa. 

"  It  is  an  evill  fpeech  of  fome,  that  in  fome  things 
"  the  will  of  the  Law,  not  the  ratio  of  it,  muft  be  the 
*'  Rule  of  Confcience  to  walke  by  ;  and  that  Princes 
"  may  forbid  men  to  feeke  any  other  reafon  but  their 
**  authority,  yea  when  they  commandyr/i;)?/^/  <i?  dura. 
"  And  therefore  it  is  the  duty  of  the  Magiftrate  in 
"all  lawes  about  indifferent  things,  to  (hew  the  Rea- 
"  fons,  not  onely  the  Will,  to  fhew  the  expediency, 
"as  well  as  the  indifferency  of  things  of  that  nature. 

"  For  we  conceive  in  Lawes  of  this  nature,  it  is 
"  not  the  will  of  the  Lawgiver  onely,  but  the  Reafon 


256  The  Bloudy  Tenent. 

**  of  the  Law  which  bindes.   Ratio  eji  Rex  Legis,  & 
"  Lex  eJi  Rex  Regis. 

"  Thirdly,  becaufe  the  judgement  of  expedient  and 
"  inexpedient  things  is  often  difficult  and  diverfe,  it 
"  is  meet  that  fuch  Lawes  ihould  not  proceed  with- 
"  out  due  confideration  of  the  Rules  of  Expediency 
"  fet  downe  in  the  Word,  which  are  thefe  three : 

"  Firft,  the  rule  of  Piety,  that  they  may  make  for 
"the  glory  of  God,  i  Cor.  10.  31. 

"  Secondly,  the  rule  of  Charity,  that  no  fcandall 
"come  hereby  to  any  weake  brother,    i  Cor.  8.  13. 

"  Thirdly,  the  Rule  of  Charity,  that  no  man  be 
"forced  to  fubmit  againft  his  conjcience^  Rom.  14.  14. 
"  23.  nor  be  judged  of  contempt  of  lawfull  Authority, 
"  becaufe  he  is  not  fuddenly  perfwaded  of  the  expedi- 
"  ency  of  indifferent  things ;  for  it  the  people  be  bound 
"  by  God  to  receive  fuch  Lawes  about  fuch  things, 
"  without  any  triall  or  fatisfad:ion  to  the  confcience, 
"  but  muft  judge  them  expedient,  becaufe  the  Magif- 
"  trate  thinkes  them  fo,  then  the  one  cannot  be  pun- 
"  iihed  in  following  the  other,  in  cafe  he  (hall  linne 
"  in  calling  Inexpedient  Expedient ;  but  Chrijl  faith 
"  the  contrary.  If  the  blinde  lead  the  blinde,  they  (hall 
"  both  fall. 

142]    Truth.   In  this  palTage  thefe  worthy  Men  lay 

downe  fuch  a  ground,  as  the  gates  oi  Hell  are  not  able 

The  Au-   to    {hake    concerning    the   Magijlrates    walking  in 

t  ors  arge  •j^j-^p^j.gj^j.    |-|-^inQrs .    ^^-^^    uDon    which  ^rowid  that 

conreliion  r   t     i  -r    \        ^  i 

of  the  lib-  Towre  of  Lebanon  may  be  raifed  whereon  there  hang 
ertyofcona  thoufaud  Jhields  and  bucklars.  Cant.  4.  to  wit,  that 
from  the  invincible  Truth,  That  no  man  is  to  h^  perfecuted  iov 
Laws  of    caufe  of  conjcience :  The  ground  is  this  :   The  Mag- 


trates  con- 
not 


The  Bloudy  Tenent.  257 

ijirate  hath  not  power  to  make  what  Lawes  he  pleafe,  ^'^'j^  ^^- 
either  in  retraining  or  conjlraining  to  the  ufe  of  indif-^  °"^^3l'" 
ferent  things:    And  further  he  contelfeth   that  the  cafes. 
reafon  of  the  haw,  not  the  will  of  it  muft  be  the 
rule  of  confcience.    And  they  adde  this  impregnable 
reafon  :  viz.  **  If  the  people  be  bound  to  receive  fuch 
"  Lawes  without  fatistadlion  to  confcience,  then  one 
"  cannot  be  punilhed  for  following  the  other,  in  cafe 
"  he  fliall   fmne  contrary  to   Chrift  Jefus,  who  faith, 
"  If  the  blinde  lead  the  blinde,  they  fliall  both  fall. 

Hence  I  argue.   If  the  Civill  Magijlrate  have   noCivill 
power  to  rejiraine  or  con/lraine  their  fuh'ie£is  in  thing-s^^s''- 

f,.  ^  -Y-rr  .^      ^  .  f.  °    trates  c 

in  their  owne  nature  indirrerent,  as  in  eating  01  ?neats,  feffed 
wearing  this  or  that  garment,  ufing  this  or  that  gef-^^  have 
ture,  but  that  they  are  bound  to  try  and  examine  his^^^^^^" 

,  ,     t     ,  .  •'     ,  ,  .  Lirge   the 

commands,  and  latistie  their  owne  reafon,  confcience  'Sindconk^encQ 
judge77ient  before  the  Lord,  and  that  they  fliall  linne, '" '"^.'^^'■" 
if  they  follow  the  Magijlrates  command,  not  being 
perfwaded  in  their  owne  Ibule  and  confcience  that 
his  commands  are  according  to  Go(^/[:]  It  will  be  much 
more  unlawfull  and  heynous  in  the  Magijlrate  to 
compell  the  fubjedis  unto  that  which  (according  to 
their  confciences  perfwafion)  is  limply  unlawfull  as 
unto  a  falfely  conftituted  Church,  Mi?iijlry,  JVorJljip, 
Adminijiration,  and  they  ihall  not  efcape  the  Ditch, 
by  being  led  blindefold  by  the  Magiftrate,  but  though 
hee  fall  in  iirfl:,  yet  they  fliall  [fall  |  in  after  him,  and 
upon  him,  to  his  greater  and  more  dreadfull  judgement. 
In  particular  thus.  If  the  Magifl:rate  may  reftraine 
me  from  that  gefl:ure  in  the  Supper  of  the  Lord, 
which  I  am  perfwaded  I  ought  to  practice,  he  may 
alfo  reftraine  me  by  his  commands  from  that  Supper 
33 


258  The  Bloudy  Tenent. 

of  the  Lord  it  felfe  in  fuch  or  fuch  a  Church  accord- 
ing to  my  confcience. 

If  he  cannot  (as  they  grant)  conftraine  me  to  fuch 
or  fuch  a  garment  in   the  worfhip  of  God,   can  he 
conftraine  me  to   worfliip  God  by  fuch  a  Miniftry, 
and  with  fuch  worfhip,  which   my  foule  and  con- 
fcience cannot  be  perfwaded  is  ot  God  ? 
143I    If  he  cannot  command  me  in  that  circumftance 
of  time  to  woriliip  God  this  or  that  day,  can  he  com- 
mand mee  to  the  worfhip  it  felfe  ? 
A  three-        Peace.   Me  thinkes  I  difcerne  a  threefold  guilt  to 
Hn^u^^onty^   upon  fuch   Civill   powers    as   impofe   upon   and 
Civill       inforce  the  confcience,  though  not  unto  the  miniftra- 
powers      ^.-Qj^  ^j^jj  participation  of  the  Seales,'  yet   either   to 

command-   ,  ^-"^         .    ^  ^  .  i-u-^-rjJi 

ing  the  depart  from  that  woriliip  which  it  is  perlwaded  ot, 
rubjefts  or  to  any  exercife  or  worfhip  which  it  hath  not  faith  in. 
foule  in         pirft,  of  an  appearance  of  that  Arminian  Popifh 

worlhip.  '  rr  .  ^  .  .        .      .  -^ 

dodrine  of  Freewill,  as  it  it  lay  in  their  owne  power 
and  ability  to  beleeve  upon  the  Magiftrates  command 
fince  it  is  confelfed  that  what  is  fubmitted  to  by  any 
without  faith  it  is  finne,  be  it  never  fo  true  and  holy, 
Rom.  14. 

Secondly,  fince  God  only  openeth  the  heart  and 
worketh  the  will,  Phil.  2.  it  feemes  to  be  an  high 
prefumption  to  fuppofe  that  together  with  a  com- 
mand reftraining  from,  or  conftraining  to  worfliip, 
that  God  is  alfo  to  be  forced  or  commanded  to  give 
faith  to  open  the  heart  to  incline  the  will,  &c. 

Thirdly,  A  guilt  of  the  hypocrifie  of  their  fubjed:s 
and  people  in  forcing  them  to  a6t  and  pradice  in 
matters  of  Religion  and  Worfhip  againfl  the  doubts 
and  checks  of  their  confciences,  caufing  their  bodies 

'  Sacraments. 


The  Bloudy  Tenent.  259 

to  worfllip,  when    their  foules  are  far   off,   to   draw  Perfons 
near  with  their  Hps,  their  hearts  being  far  off,  &c.      \^^^  J-^,|  ^^ 
With  lelfe  linne  ten  thoufand  fold  may  a  naturall  forced  to 
Father  force  his  dauQ-hter,  or  the  Father  of  the  Com-  '^^""^y 


vvnom 


monweale  force  all  the  maydens  in  a  Country  to  the  they 
marriage  beds  of  fuch  and  fuch  men  whom  they  can-  "o^  love, 
not  love,  then  the  foules  of  thefe  and  other  fLibJedts^^^Q^^jp 
to  fuch  worlhip  or  Miniftry,  which   is  either  a  true  where 
or  talfe,  becaufe  Cant.  i.  16.  no7br"' 

Truth.   Sweet  Peace^  your  conclufions  are  undenia-  leeve. 
ble,   and   O   that   they  might   fmke   deep  into  thofe 
Noble  and   Honourable   Bofomes   it  fo  deeply  con- 
cernes  !   but  proceed. 

CHAP.  XCV. 

Peace^^^  that  fifth  head  they  further  fay  thus: 

A      "  Thirdly,   in    matters    Eccleliafticall    we 

*  beleeve,  firft,  That  Civill  Magiftrates  have  no  power 

*  to  make  or  conlHtute  Lawes  about  Church  atfaires 

*  which  the  Lord  Jefus  hath   not  [144]  ordained  in 

*  his  Word  for  the  well  ordering  of  the  Church;  for 

*  the    Apoftle   folemnely  chargeth    Timothy^  and  in 

*  him  all   Goverours  of  the  Church,  before  God  and 

*  and  the  Lord  Jefus  Chrift  (who  is  the  only  Poten- 

*  tate,  the  King  of  Kings,   and  Lord  of  Lords)  that 

*  the  Commandement  given  by  him  for  the  ordering 

*  of  the  Church  be  kept  without  fpot  unrebukeable 

*  to  the  appearing  of  the  Lord  Jefus  Chrift,  i  Titji. 
'6.  14.  15.  And  this  Commandement  given  in  the 
'  Word,  the  Apoil:le  faith  is  able  to  make  the  man 

*  of  God  perfect  in  all  Righteoufnelfe,  2  Titn.  3.  17. 


26o 


The  Bloudy  Tenent. 


And  indeed  the  adminiftration  of  all  Chrifts  affaires 
doth  immediately  aime  at  fpirituall  and  divine  ends 
(as  the  worfhip  of  God  and  the  falvation  of  mens 
foules:)  and  therefore  no  Law  nor  meanes  can  be 
devifed  by  the  wifdome  or  wit  of  man  that  can  be 
fit  or  able  to  reach  fuch  ends,  but  ufe  mufl  be  made 
of  fuch  onely  as  the  divine  Wifdome  and  holy  Will 
of  God  hath  ordained. 

"  Secondly,  We  beleeve  the  Magiftrates  power  in 
making  Lawes  about  Church  affaires,  is  not  only 
thus  limited  and  reftrained  by  Chrift  to  matters 
which  concerne  the  fubftance  of  Gods  worfhip  and 
of  Church  government,  but  alfo  fuch  as  concerne 
outward  order,  as  in  Rites  and  Ceremonies  for  uni- 
formities fake :  For  we  finde  not  in  the  Gofpell 
that  Chrift  hath  any  where  provided  for  the  uni- 
formity of  Churches,  but  onely  for  their  unity. 

*'  Paul  in  matters  of  Chriftian  libertie  commendeth 
the  unity  of  their  Faith  in  the  holy  Spirit,  giving 
order  that  wee  fhould  not  judge  nor  condemne  one 
another  in  difference  of  judgement  and  practice  of 
fuch  things  where  men  live  to  God  on  both  fides, 
even  though  there  were  fome  errour  on  one  fide, 
Rom.  14.  to  the  6.  How  much  lelfe  in  things  indif- 
ferent, where  there  may  be  no  errour  on  either  fide. 

"  When  the  Apoftle  dired:eth  the  Church  of 
Corinth  that  all  things  be  done  decently  and  in 
order,  he  meant  not  to  give  power  to  Church  Offi- 
cers, or  to  Civill  Magiftrates  to  order  what  ever 
they  fhould  thinke  meet  for  decencie  and  order ; 
but  only  to  provide  that  all  the  Ordinances  of  God 
be  adminiflred   in    the   Church   decently  without 


T^he  Bloudy  Tenent.  26 1 

"  unnaturall  or  uncivill  uncomelinelfe  (as  that  of  long 
"  haire,  or  womens  prophefying,  or  the  Hke)  and 
"  orderly  without  confulion  or  difturbance  of  edifi- 
*'  cation,  as  the  fpeaking  of  many  at  once  in  the 
*'  Church. 

145]  *'  Thirdly,  we  doe  neverthelelTe  willingly  grant 
"  that  Magiftrates  upon  due  and  diligent  fearch  what 
"  is  the  counfell  and  will  of  God  in  his  Word  con- 
"  cerning  the  right  ordering  of  the  Church,  may  and 
*'  ought  to  publiih  and  declare,  eftablifli  and  ratifie 
**  fuch  Lawes  and  Ordinances  as  Chrift  hath  appointed 
"  in  his  Word  for  the  well  ordering  ot  Church 
*'  affaires,  both  for  the  gathering  of  the  Church,  and 
"  the  right  admiftration  of  all  the  Ordinances  of  God 
**  amongft  them  in  fuch  a  manner  as  the  Lord  hath 
"  appointed  to  edification.  The  Law  of  Artaxerxes^ 
^^  Ezra  7.  23.  was  not  ufurpation  over  the  Churches 
"  liberty,  but  a  Royall  and  juft  confirmation  of  them  : 
"  Whatfoever  is  commanded  by  the  God  ot  Heaven : 
**  For  why  fliould  there  be  wrath  againff  the  King 
"  and  his  Sonnes  ? 

Truth.  Deare  Peace,  me  thinkes  I  fee  before  mine 
eyes  a  wall  daubed  up  (of  which  Ezekiel  fpeakes) 
with  untempered  snorter :  Here  they  reftraine  the 
Magijirate  from  making  Lawes  either  concerning 
the  fubflance  or  cere??io)iy  of  Religio?i,  but  fuch  only 
as  Chriji  hath  commanded,  and  thofe,  fay  they,  they 
muft  publidi  and  declare  after  the  example  of  Arta- 
xerxes. 

I  flvall  herein  performe  two  things:  Firft,  examine 
this  Magijirates  duty  to  publiih,  declare,  &c.  fuch 
Laws  and  Ordinances  as  Chriji  hath  appointed. 


262  The  Bloudy  Tenent. 

Secondly,  I  fliall  examine  that  proofe  from  Arta- 

xerxes,  Ezra  7.  23. 

Gods  In  the  firft,  me  thinks  I   heare  the  voice  of  the 

firous  of'  people  oi  Ifrael,  i  Sa?n.  8.  5.  Make  us  a  King  that 

6'^a'Aarmemay  rule  over  us  after  the  manner  of  the  Nations^ 

offlefh.     rejedting   the  Lord  ruling   over    them  by  his   holy 

Word   in  the  mouth  of  his  Prophets^  and   flieltring 

themfelves  under  an  Arme  of  Flejh  ;  which  Anne  of 

Fiejh  God  gave  them  in  His  Anger,  and  cut  off  againe 

in   His   Wrath,  after  he  had  perfecuted  David  the 

figure  of  Chrift  Jefus  who  hath  given  his  people  the 

Scepter  and  Sword  oi  hi?,  Word  2.nd  Spirit,  and  refufed 

a  temporall  Crowne  or   Weapons  in  the  difpenfation 

of  his  Kingdome. 

Where  did  the  Lord  Jefus  or  his  MefTengers  charge 
the  Civill  Magiftrate,  or  dired;  Chriftians  to  petition 
him,  to  publifh,  declare  or  eftabliOi  by  his  Arme  of 
Flefh  and  Earthly  weapons  the  Religion  and  worfhip 
of  Chrift  Jefus  ? 

I  finde  the  Beaft  and  falfe  Prophet  (whofe  rife  and 

doctrine  is  not  from  Heaven,  but  from   the  Sea  and 

Earth)  dreadfuU  and  terrible  [146]  by  a  Civill  Sword 

and  dignitie.  Rev.  1  3.  2. 

The  7  I  find  the  Beaft  hath  gotten  the  power  and  might 

^'^i^^    ,  of  the  KinP-s  of  the  Earth,  Revel.  17.  13. 

Beait,   and  o  >  n     •    •         11  •     1 

theLambe  But  the  Lambes  weapons  are  Spiritually  mighty, 
differ  in  2  Cor.  ID.  &c.  his  Sword  is  two-edged  comming  out 
pons.  '  oi  hi?,  fn out h.  Revel,  i.  His  preparations  for  War  3.re 
white  Horfes  and  ivhite  Harneffe,  which  are  confeft 
by  all  to  be  of  a  fpirituall  nature.  Revel.  1 9. 
Naboths         ^j^^j^  ^j^,^^  ^^l^^.^  Jcfabel  ftabbed  Naboth  with  her 

cale  typi-  ...  u  .j 

call.  Pen,  in  ftirring  up  the  people  to  ftone  him  as  a  Blaf- 


The  Bloudy  Tenent.  263 

phemer  of  God  and  the  King,  what  a  glorious  maske 
or  vaile  of  Holines  put  fhe  on  ?  Proclaim e  a  Faji^  fet 
a  day  apart  for  humiliation ;  and  for  confirniation^  let 
all  be  ratified  with  the  Kings  Authoritie,  Name,  and 
Scale,  I  Kings,  21.  8. 

Was  not  this  recorded  for  all  Gods  Naboths,  {land- 
ing for  their  Spirituall  interefts  in  heavenly  things 
(typed  out  by  the  typicall  earth  and  ground  of  Caym- 
ans land)  that  they  through  patience  and  Comfort  of 
the  Scriptures  might  have  hope,  Rom.  15.  4.? 

Againe,  I  demand  who  (hall  here  lit  Judge,  whether 
the  Magiftrate  command  any  other  Subftance  or 
Ceremonie  but  what  is  Chrifts  ? 

By  their  former  Conclufions,  every  Soule  muft  judge 
what  the  Magiftrate  commandeth,  and  is  not  bound, 
even  in  indifferent  things,  to  the  Magiftrates  Law, 
further  then  his  own  Soule,  Confcience  and  judge- 
ment afcends  to  the  Reafon  of  it:  Here  the  Mairif- 
trate  muff  make  Lawes  for  that  Subffance  and  Cere- 
mony which  Chrifl:  appointed  :  But  yet  he  muft  not 
doe  this  with  his  eyes  open,  but  blindfold  and  hood- 
winkt ;  for  if  he  judge  that  to  be  the  Religion  of 
Chriji,  and  fuch  to  be  the  order  there  in  which  their 
C<?«/t7V«cYJ- judge  otherwife,  and  affent  not  to,  they 
profeffe  they  muft  fubmit  only  to  Chrijis  lawes,  and 
therefore  they  are  not  bound  to  obey  him. 

Oh   what   is   this  but   to   make   ufe   of  the  Civill 
Powers  and    Governours  of  the    World,   as  a  GuardS^''^^^ 
about   the   Spirituall   Bed  of  Soule-whoredomes,    in  abufed  as 
which   the   Kings  of  the   Earth  commit    Spirituall  ^  ^"^'■d 
forjiication  with   the  great  Whore,  Rev.  17.  2.?   as  aggj"^^-^*^ 
Guard  while  the  Inhabitants  of  the  Earth  are  drink-  Spirituall 


264  T^he  Bloudy  Tenent. 

whore-     i^p;  thcmfelves  drunke  with   the  wine  of  her  forni- 

domes.  • 

cation. 

But  oh  what  terrifyings,  what  allurings  are  in 
yeremies  Curfe  and  Bleffing !  yer.  ly.  Curfed  is  the 
man  that  trufteth  in  man,  that  maketh  [147]  Flefh 
his  Arme  (too  too  common  in  fpirituall  matters)  and 
whofe  heart  departeth  from  Jehovah  :  He  fhall  be 
as  an  Heath  in  the  Wildernes  (even  in  the  fpirituall 
and  myfliicall  wildernes)  and  fliall  not  fee  when  com- 
fort comes)  but  lliall  abide  in  drouth  in  the  wilder- 
neffe  in  a  barren  land,  &c. 

CHAP.   XCVI. 

Peace,  f^^  What  myfteries  are  thefe  to  Flefli  and 
V^  Blood !  how  hard  for  flefli  to  forfake  the 
Arme  thereof!  But  paffe  on  (deare  Truth)  to  their 
proofe  propounded,  Ezra  7.  23.  wherein  Artaxerxes 
confirmed  by  Law  what  ever  was  commanded  by  the 
God  of  Heaven. 
^.^"  7-Z3-  Truth.  In  this  Scripture  I  mind  firft  the  people  of 
God  captivated  under  the  dominion  and  government 
of  the  Kings  of  Babel  and  Perjia. 

Secondly,  Artaxerxes  his  favour  to  thefe  Captives, 

1.  Oi free  dome  to  their  Conjciences. 

2.  Of  bountie  towards  them. 

3.  Of  exempting  of  fome  of  them  from  common 
charges. 

Thirdly,  Punijh?nents  on  offenders. 
Fourthly,  the  ground  that  caries  him  on  to  all  this. 
Fifthly,  Exra  praifing  of  God  for  putting  this  into 
the  heart  of  the  King. 


The  Bloudy  Tenent.  265 

Concerning   the  people   of  God  the    "Jewes,   they  ^^ds  peo- 
were  as  Lamhes  and  Sheep  in  the  jawes  of  the  Lyotiy  fubieft\o 
the  dearely  beloved  of  his  Soule  under  the  devouring  the  Kings 
Tyrants  of  the  World,  both   the  Babylonia?!  and  the°[^S^''^" 

tS        ^  -  r  1      •  AT       •  ^      ^         /-  °^  rerfia 

Perjia?i,  rarre  from  their  owne  Nation,  and  the  Gov-\n  Spirit- 
ernment  of  their  own   anointed  Kings,  the  figures  of^^^^. 
the  true  King  of  the  Jewes  the  Lord  Jefus  Chriji. 

In  this  refped:  it  is  cleere,  that  the  lewes  were  no 
more  fubjed:  to  the  Kings  oi  Babylon  and  Perjia  in 
Spirituall  things,  then  the  VeJ/els  of  the  SanBuary 
were  fubje^t  to  the  King  of  Babels  ufe,  Z)<2;2.  5. 

Concerning  this  Kifig  I  confider,  firll:  his  perfon,  a 
Gentile  Idolater,  an  opprelling  Tyrant,  one  of  thofe 
devouring  Beajis,  Dan.  7.  &  8.  An  hand  of  bloody 
Conqueji  fet  the  Crown  upon  the  head  of  thefe  Man- 
archs ;  and  although  in  Civill  things  they  might 
challenge  fubjediion,  yet  why  ihould  they  now  fit 
down  in  the  throne  [148  J  oi  Ifrael,  and  governe  the 
people  and  Church  of  God  in  Spirituall  things  ? 

Secondly,  confider  his  ads  of  Favour,  and  they  will  Tyrants 
not  amount  to  a  pofitive  Command,  that  any  of  thej-^^j^^J^^jj^g 
lewes  fiiould  goe  up  to  build  the  Temple,  nor  that  any  wonder- 
of  them  fliould   pradice  his  own  worjljip,  which  he[^''>^  ™°^" 
kept  and  judged  the  beft  for  his  owne  Soule  and  People,  ^ards 

'Tis  true,  he  freely  permits  them,  and  exercifeth  a  Gods  peo- 
bounteous  ajjijiance  to   them  :   All  which  argues   no  ^  ^' 
more,  but  that  fometimes  it  pleafeth  God  to  open  the 
hearts  of  Tyrants  greatly  to  favour  and  further  his 
people.      Such   favour  found  Nehemiah,  and   Daniel, 
and   others  of  Gods  people   have   and   (hall   finde,  fo 
often  as  it  pleafeth  Him  to  honour  them  that  honour 
Him,  before  the  Sonnes  of  Men. 
34 


266  'The  Bloudy  Tenent. 

Peace.  Who  fees  not  how  little  this  Scripture  con- 
tributes to  their  Tenent  ?  but  why  (fay  fome)  Ihould 
this  King  confirme  all  with  fuch  fevere  punifhments  ? 
and  why  for  all  this  fhould  Ezra  give  thankes  to  God, 
if  it  were  not  imitable  for  aftertimes  ? 

Truth.  The  Law  of  God  which  he  confirmed,  he 
knew  not,  and  therefore  neither  was,  nor  could  he 
be  a  Judge  in  the  Cafe. 

And  for  his  Ground,  what  was  it  but  the  common 
terrours  and  conviBions  of  an  affrighted  Confcience  ? 
Nabuchad  jj^  fuch  fits  and  pangs^  what  have  not  Pharaohs, 
Darius'  Sauls,  Ahabs,  Herods,  Agrippd' s  fpoken  ?  and  what 
and  Arta-  wonderfull  dccrccs  have  Nabuchadnezzar,  Cyrus, 
xerxes       P)arius,  Artaxerxes  put  forth  concerning:  the  God  of 

their  de-  -^  ^ 

crees  ex-   Ifrael,   Dan.  3.  &  6.  &  Ezra  i.  &  7.  &c.  and  yet  as 
amined.     farrc  from  being  charged  with  (as  they  were  from 
being  affected  to)  the  Spirituall  Crown  of  Governing 
the  Worfhip  of  God,  and  the  Confcience  of  his  peo- 
ple. 

Tis  true,  Ezra  moft  pioufly  and  juftly  gave  thankes 

to  God  for  putting  fuch  a  thing  into  the  heart  of  the 

Ezra's       King  :    But  what  makes  this  pattern  for  the  Laws  of 

thankfgiv-  CiviU  Govcmours  now  under  the  Gofpell  ?    It  fuited 

KmgYde-^^^ll  with  that  Nationall  ftate  of  Gods  Church,  that 

cree  ex-    the  Gentile  King  fliould  releafe  them,  permit  them 

amined.     ^.^  j-etume  to  their  own  Land,  aflift  them  with  other 

favours,   and   enable   them   to   execute   punifhments 

upon  offenders  according  to  their  Nationall  State. 

149J    But  did  God  put  fuch  a  thing  as  this  into  the 

heart   of  the   King,  viz.   to   reftraine  upon   paine  of 

Death  all  the  millions  of  men   under  his   Dominion 

from   the   Idolatries  of  their  feverall  and  refpecftive 


The  Bloudy  Tenent.  267 

Countries  ?  to  conllraine  them  all  upon  the  like  pen- 
altie  to  conforme  to  the  Worfliip  of  the  God  of  Ifrael, 
to  build  him  a  Temple,  ere6t  an  Altar,  ordaine  Priefts, 
offer  facrifice,  obferve  the  Fafts  and  Feafts  of  Ifrael  ? 
yea  did  God  put  it  into  the  Kings  heart  to  fend 
Levites  into  all  the  parts  of  his  Dominion,  compel- 
ling them  to  heare ;  which  is  but  a  naturall  thing 
(as  fome  unfoundly  fpeake)  unto  which  all  are  bound 
to  fubmit  ? 

Well  however,  Ezra  gives  thankes  to  God  for  the 
Kmg ;  and  fo  fhould  all  that  feare  God  in  all  Coun-  The  duty 

■  r   \  1  J       1       r  •     •  11  rotallCivill 

tries,  it  he  would  pleale   to  put  it  into  the  hearts  or  states  to- 
the  Kings,  States   and   Parliaments,   to   take  off  the  ward  the 
yoakes  of  Violence,  and   permit  (at   leaft)  the  Con- ^°"'^'j^": 
fciences  ot   their   Subjedis,   and  elpecially  fuch   as  insubjefts. 
truth  make  Confcience  of  their  Worlhips  to  the  God 
ot  Ifrael :   and  yet  no  caufe  for  Ezra  then,  or  Gods 
Ezra's  and  Ifraelites  now,  to  acknowledge   the  care 
and  charge  of  Gods  worfliip,  Church  and  Ordinances, 
to  lie  upon  the  fhoulders  of  Artaxerxes^  or  any  other 
Civill  Prince  or  Ruler. 

Laflly  for  the  Confirmation  or  Ratification  which 
they  fuppofe  Magiftrates  are  bound   to   give   to   theChriil 
Lawes  ot  Chriff,  I  ani'wer,  Gods  caufe,  Chrifls  Truth,  u!L!„'i° 
and  the  two-edged  fword  of  his   Word,  never  ft ood  conhrma- 
in  need  ot  a  temporall  Sword,  or  an  humane  Witnes"°"^- 
to  confirme  and  ratilie  them.      If  we  receive  the  wit- 
neffe  ot  an  honelt  man,  the  witnelfe  of  the  mofl  holy 
God  is  greater,  i  lohn  5. 

The  refult  andfummeof  the  whole  matter  is  this:  i.  '^^^  '""^ 
It  may  pleafe  God  fbmetimes  to  flir  up  the  Rulers  of  anipj^s  ^^ 
the  Earth  to  permit  and  tolerate,  to  favour  and  coun-  Gentile 


lure 


268  T^he  Bloudy  Tenent. 

Kings  de-  tenancc  Gods  people  in  their  worJJjips,  though  only 
for  Gods  ^^^  ^^  lome  ftrong  conviction  of  conjcience  ox  fear  e  of 
worfliip  wrath,  &c.  and  yet  themfelves  neither  underftand 
in  Scrip-  Qq^^  worfliip,  nor  leave  their  owne  ftate,  Idolatry  or 
Country  worfliip. 

For  this  Gods  people  ought  to  give  thankes  unto 
God\  yea  and  all  men  from  this  example  may  learne 
not  to  charge  upon  the  Magijtrates  confcience  (befides 
the  care  of  the  Civill  peace,  the  bodies  and  goods  of 
men)  the  Spirituall  peace  in  the  worfliip  of  God  and 
Joules  of  men  :  but  hence  are  Magijirates  infl:rud:ed 
favourably  to  permit  their  fubjefts  in  their  worjhips, 
although  themfelves  bee  [150]  not  perfwaded  to  fub- 
mit  to  them,  as  Nebuchadnezzar,  Cyrus,  Darius  and 
Artaxerxes  did. 

CHAP.  XCVII. 

Peace.^  |  ^He  lixt  queftion  is  this :  How  far  the 
JL  Church  is  fubjed:  to  their  Lawes  ? 
"  All  thofe  (fay  they)  who  are  members  of  the 
"  Commonweale  are  bound  to  be  fubjedl  to  all  the 
"jufl:  and  righteous  Laws  thereof,  and  therefore 
"  (memberfliip  in  Churches  not  cutting  men  off  from 
**  memberfliip  in  commonweales)  they  are  bound  to 
"be  fubjedl,  even  every  foule,  Rom.  13.  i .  as  Chrifl: 
"  himfelfe  and  the  Apofl:]es  were  in  their  places 
"  wherein  they  lived,  and  therefore  to  exempt  the 
"  Clergy  (as  the  Papifl:s  do)  from  Civill  fubjedtion, 
"and  to  fay  xh^iX.  generatio  Clerici,  is  corruptio Jubditi, 
"  is  both  finfull  and  fcandalous  to  the  Gofpel  of  God; 
"  and    though   ail   are    equally   fubjedt,   yet    Church 


"The  Bloudy  Tenent.  269 

"  members  are  more  efpecially  bound  to  yeeld  fubjec- 
"  tion,  and  the  moft  eminent  moft  efpecially  bound, 
**  not  only  becaufe  confcience  doth  more  ftrongly 
"  binde,  but  alfo  becaufe  their  ill  examples  are  more 
"  infectious  to  others,  pernicious  to  the  State,  and  pro- 
"  voke  Gods  wrath  to  bring  vengeance  on  the  State. 

"  Hence  if  the  whole  Church  or  officers  of  the 
**  Church  (liall  lin  againft  the  State  or  any  perfon  by 
**  fedition,  contempt  of  Authority,  herefie,  blafphemy, 
"  oppreffion,  llander,  or  fliall  withdraw  any  of  their 
"  members  from  the  fervice  of  the  State  without  the 
'*  confent  thereof,  their  perfons  and  elfates  are  liable 
"  to  Civill  punilhments  of  Magiftrates  according  to 
"  their  righteous  and  wholfome  Lawes,  Exod.  22.  20. 
^^  Levit.  24.  16.  Deut.  13.  5.  &  18.  10. 

Truth.  What  concernes  this  head  in  civill  things, 
I  gladly  fubfcribe  unto  :  what  concernes  herelie,  blaf- 
phemy, &c.  I  have  plentifully  before  fpoken  to,  and 
Ihall  here  only  fay  2  things  : 

Firrt,  thole  Scriptures  produced  concerne  only  the 
people  of  God  in  a  Church  eftate,  and  muft  have 
reference  onely  to  the  Church  of  Chrift  Jefus,  which 
(as  Mr.  Cotton  confelfeth)'  is  not  Nationall  but  Con- 

'  "The  Church    which   Chrill  in  his  called  a  particular  vifible  Church.  *   "^  * 
Gofpell  hath  inftituted,  and  to  which  he  The    Church    of    Corinth,    even    the 

hath   committed  the  keyes  of  his  king-  whole  Church,  did  meet  together  every 

dom,  the  power  of  binding  and  loofing.  Lords  day,  in  one  place,  for  the  Admin- 

the  tables  and  feals  of  the  Covenant,  the  illration  of  the  holy  Ordinances  of  God, 

Officers  and  ceniures  of  his  Church,  the  to  publick  Edification,  i   Cor.  14.  23.  & 

adminiilration  of  all  his  public  Worfhip  16.  I,  2.    Which  frequent  meeting  every 

and    Ordinances,    is,    Ccetus  fidclium,   a  Lords   day  in   one   place,   to   fuch   ends. 

Communion  of  Saints,  a  Combination  of  cannot    polfibly    be    compatible    to    any 

faithfull    godly   men,    meeting   for   that  Diocelan,  Provinciall,  or  Nationall  Af- 

end,  by  common  and  joynt  confent,  into  fembly."      The    Way    of  the    Churches, 

one  Congregation;  which  is  commonly  Chap.  L  Prop.  i. 


270  The  Bloudy  Tenent. 

gregationall  of  fo  many  as  may  meet  in  one  place,  i 
Cor.  14.  &  therefore  no  Civill  State  can  be  the  anti- 
type and  parallel! ;   to  which  purpofe  upon   the    1 1 
Queftion  I  fliall  at  large  [151]  fhew   the  difference 
betweene  that  National!  Church  and  State  of  Ifrael, 
and  all  other  States  and  Nations  in  the  World. 
The  Law       Secondly,  If  the  Rulers  of  the  Earth  are  bound  to 
to  death"^  V^^  ^^  death  all  that  worfliip   other  gods  then   the 
blafphe-    true  God,   or  that  blafpheme  (that  is  fpeake  evill  of 
Ch'^V"^     in  a  lelfer  or  higher  degree)  that  one  true  God ;  it 
cuts  ofFal  muft   unavoidably  follow   that    (the  beloved  for  the 
hopesfrompathers  fake)  the  Jewes  whofe  very  Religion  blaf- 
of  part^k-  phemeth  Chrift  in  the  higheft  degree,  I  fay  they  are 
ing  in  his  adlually  fouues  of  death,  and  all  to  be  immediately 
bloud.       executed  according  to  thofe  quoted  Scriptures  :   And 
Secondly,  the  Townes,  Cities,  Nations  and  King- 
domes  of  the  World   muft  generally  be  put  to  the 
fword,  if  they  fpeedily  renounce  not  their  Gods  and 
Worfliips,  and  fo  ceafe  to  blafpheme  the  true  God  by 
their  Idolatries :   This  bloody  confequence  cannot  be 
avoided  by  any  Scripture  rule,  for  if  that  rule  be  of 
force  Deut.  13.  &  18.  not  to  fpare,  or  (hew   mercy 
^,     ,.      upon  perfon  or  City  falling  to  Idolatry,  that  bars  out 
full  efFeftsall  favour  or  partiality;   and  then  what  heapes  upon 
of  fighting  heapes  in  the  llaugher  houfes  and  (hambles  of  Civill 
fdencT'    Warres  muft  the  world   come  to,  as  I  have  formerly 
noted,  and  that  unnecelfarily,  it  being  not  required 
by  the  Lord  Jefus  for  his  fake,   and  the  Magiftrates 
power  and   weapons  being  ellentially  Civill,  and  fo 
not  reaching  to  the  impiety  or  ungodlinelTe,  but  the 
incivility  and  unrighteoufnefte  of  tongue  or  hand  ? 


The  Bloudy  Tenent.  271 

CHAP.  XCVIII. 

P^^r^.T^Eare  Truths  thefe  are  the  poyfoned  daggers 
J_-/  Itabbing  at  my  tender  heart !  Oh  when 
(hall  the  Prince  of  peace  appeare  and  reconcile  the 
bloudy  fons  of  men  ?  but  let  me  now  propofe  their  7 
head  :   viz. 

"  In  what  order  may  the  Magiftrate  execute  pun- 

*  iihment   on    a    Church    or    Church-member    that 

*  offendeth  his  Lawes. 

"  Firft,  grolfe  and  publicke  notorious  finnes  which 
'are  againll  the  light  of  confcience  as  Herelie,  &c. 
'  there  the  Magiftrate  keeping  him  under  lafe  ward 

*  fliould  fend   the   offendour  firft   to   the   Church  to 

*  heale  his  confcience,  ftill  provided  that  the  Church 

*  be  both  able  and  willing  thereunto:  By  which 
'meanes  the  Magilfrate  ihall  convince  fuch  an  ones     . 

*  confcience  that  he  feeketh  his  healing,  rather  then 

*  his  hurt. 

152]    "The  cenfure  alfo   againft   him    fliall    proceed 

*  with  more  power  and  bleffing,  and  none  fliall  have 

*  caufe  to  fay  that  the  Magiftrate  perfecutes  men  for 

*  their  confciences,  but  that  he  juftly  punifheth  fuch 
'an  one  for  linning  rather  againft  his  confcience, 
'  Tit.  3.  10. 

"  Secondly,  in  private  offences  how  the  Magiftrate 
'  may  proceed,  fee  Chap.  1 2.  It  is  not  materiall 
'  whether  the  Church  or   Magiftrate  take  it  firft  in 

*  hand.   Only  with  this  caution,  that  if  the  State  take 

*  it  firft  in  hand,  they  are  not  to  proceed  to  death  or 
'banilhment,  untill  the  Church  hath  taken  their 
'  courfe  with  him,  to  bring  him  to  Repentance,  pro- 


272  The  Bloudy  Tenent. 

'*  vided  that  the  Church  be  wiUing  and  ready  there- 
"  unto. 

Secondly,  in  fuch  linnes  wherein  men  plead  Con- 
fcience,  as  Herelie,  &c. 

Truth.  Here  I  have  many  juft  exceptions  and  con- 
siderations to  prefent. 

Firft,  they  propofe  a  diftinftion  of  fome  finnes : 
fome  are  againft  the  light  of  confcience,  &c.  and 
they  inftance  in  Herelie. 

Anf.  I  have  before  difcuft  this  point  of  an  Here- 
tick  finning  againft  light  of  confcience  :  And  I  fhall 
adde  that  howfoever  they  lay  this  down  as  an  infal- 
Errour  is  \{\>\q.  conclufion  that  all   Herefie  is  againft  light  of 

confident  •  00 

as  well  as  Confcience ;  yet  (to  palfe  by  the  difcuffion  of  the 
Truth,  nature  of  Herefie,  in  which  refpe(5t  it  may  (o  be  that 
even  themfelves  may  be  found  hereticall,  yea  and 
that  in  fundamentals)  how  doe  all  Idolaters  after 
light  prefented,  and  exhortations  powerfully  prefted, 
either  Turkes  or  Pagans,  Jewes  or  Antichriftians, 
ftrongly  even  to  the  death  hold  faft  (or  rather  are 
held  faft  by)  their  delulions. 
God  peo-       Yg^  Gods  people  themfelves,  being;  deluded  and 

dIc  3,s  well  .  11  '  o  ^ 

as  others  Captivated  are  ftrongly  confident  even  againft  fome 
will  be  fundamentalls,  efpecially  of  worftiip,  and  yet  not 
flinate°in  ^g^^^^  ^hc  light,  but  according  to  the  light  or  eye 
fundamen-of  a  dcccived  confcicncc. 

f^^^  ^r^°l^  Now  all  thefe  confciences  walke  on  confidently 
fufFerings  ^^^  couftautly  evcu  to  the  fuffering  of  death  and  tor- 
and  perfe-ments,  and  are  more  ftrongly  confirmed  in  their 
j"''°"       beleefe    and    confcience,    becaufe    fuch   bloudy   and 

doth  har-  ,  ,  ,        '  ,  -' 

den.  cruell  courles  ot  perlecution  are  ufed  toward  them. 

Secondly,  fpeakes  not  the  Scripture  exprelly  of  the 


The  Bloudy  Tenent.  273 

Jew,  Ifa.  6.  Mat.  13.  ABs  28.  that  God  hath  given 
them  the  fpirit  of  ilumber,  eyes  that  they  (hould  not 
fee,  &c.  all  which  muft  be  fpoken  of  the  very  con- 
fcience,  which  he  that  hath  the  golden  key  of  David 
can  [153]  only  (liut  and  open,  and  all  the  Picklocks 
or  Swords  in  all  the  Smiths  {hops  in  the  World  can 
neither  hy  force  or  Jraiid  prevent  his  time. 

Is  it  not  faid  oi  Antic hrijiians,  2  ThelTal.  2.  that  Stj;o"g  de- 
Go^  hath  lent  them  ftrong  delujions^  fo  ftrong  and 
efficacious,  that  they  beleeve  a  Lie  and  that  fo  Con- 
fidently, and  fome  fo  Confcientioufly,  that  Death  it 
felfe  cannot  part  betweene  the  Delujion  and  their 
Confcience. 

"Againe,  the  Magijirate  (fay  they)  keeping  him 
"  in  fafe  ward  :  that  is,  the  Heretick,  the  Blafphemer, 
"  Idolater,  &c. 

Peace.  I  here  aske  all  men  that  love  even  the  Civill 
Peace,  where  the  Lord  Jefus  hath  fpoken  a  tittle  of 
a  Prifon  or  fafe  ward  to  this  purpofe. 

Truth.  We  find  indeed  a  prifon  threatned  by  God 
to  his  irreconciled  enemies,  neglecting  to  account 
with  him,  Matth.  5. 

We  finde  a  prifon  into  which  perfecuters  caft  theSpirituall 
Saints:   So  John,  fo  Paul,  and  the  Apoftles,  Matth.'^''^^'''- 
14.  10.  &c.  were  caft,  and  the  great  Commander  of, 
and  carter  into  prifon,  is  the  Devill,  Revel.  2. 

Wee  finde  a  Spirituall  prifon  indeed,  a  prifon  for 
Spirits,  I  Pet.  3.  19.  the  Spirits  formerly  rebellious 
againft  Chrift  Jefus  fpeaking  by  Noah  unto  them, 
now  kept  in  fafe  ward  againft  the  judgement  of  the 
great  day. 

In  Excommunication,  a  Soule  obftinate  in  finne  is 
35 


274  T^he  Bloudy  Tenent. 

delivered  to  Sathan  his  Jaylour,  aud  he  keeps  him  in 
fafe  ward,  untill  it  pleafeth  God  to  releafe  him. 

There  is  a  prifon  for  the   Devill  himfelfe  a  thou- 

fand  yeares,  Rev.  20.   And  a  Lake  of  eternall  fire  and 

brimftone,  into  which  the  Beaft  and  FaHe  Prophet, 

Chrift       ai^(j  ^ji  Y\ox.  written   in  the   Lambes  booke,  and  the 

poimedno  Devill  that  deceived  them,  (hall  eternally  be  there 

materiall    fecurcd  and  tormented. 

Blaf^'h  ^^^      ^^^  neither  amongfl:  thefe,  nor  in  any  other  pafTage 

mers  of    of   the    New    Teftament,    doe    we    finde    a    prifon 

him,&c.    appointed  by  Chrift  Jefus   for   the   Heretick,   Blaf- 

phemer,    Idolater,   &c.    being    not   otherwife   guilty 

againft  the  Civill  State. 

'Tis  true,  Antichrift  (by  the  helpe  of  Civill  Powers) 
hath  his  prifons,  to  keep  Chrift  lefus  and  his  mem- 
bers faft :   fuch  prifons  may  well  be  called  the  Bifti- 
The  Bifh-  ops  prifons,   the   Popes,   the   Devils   prifons :    Thefe 
ops  pni-    inquifition  houfes  have  ever  been   more  terrible  then 
the  Magiftrates. 

154]  At  firft,  perfecuting  Biftiops  borrowed  prifons 
of  the  Civill  Magiftrate  (as  now  their  fuccelfors  doe 
ftill  in  the  world)  but  afterward  they  wrung  the 
keyes  out  of  the  Magiftrates  hands,  and  hung  them 
at  their  own  Girdles,  and  would  have  prifons  of  their 
owne,  as  doubtlelfe  will  that  Generation  ftill  doe,  if 
God  prevent  them  not. 

CHAP.  XCIX. 

Peace.  \  Gaine  (fay  they)  the  Magijirate  fliould  fend 
±\.  him  firft  to  the  Church  to  heale  his  Con- 
fcience. 


ons 


The  Bloudy  Tenenf.  275 

Truth.   Is  not  this  as   the   Prophet  fpeakes,  Like  Like 
mother^  \\^q  daughte?- ?  So  the  ?}Jother  o{  whoredo??ies^^^^  ^^^ 
the  Church  of  Ro/Jie  teacheth  and  pradtifeth  with  all  ter. 
her  Hereticks :   Firft    let    the  holy  Church  convince 
them,  and  then  deliver  them  to  the  Secular  power  to 
receive  the  puniiliment  of  Hereticks. 

Peace.   Me  thinks  alfo   they  approach   neere  that 
Popifh  Tenent,  Ex  opere  operato :  for  their  Exhorta- 
tions and  Admonitions  muft   necelfarily  be  fo  opera- 
tive and  prevalent,  that  if  the  Heretick  repent  not,  he  Con- 
now  fins  againft  his  Conjcience  :   not  remembring  that^'^'^"^^"°^ 
Per  adventure,  2  Tim.    2.    \i  per  adventure,   God   will  healed  and 
give  them  repentance :  and  how   ftrong  dehifions  are,  cured. 
and  believing  of  lies,  and  how  hard  it  is  to  be  unde- 
ceived, efpecially  in  Spirituals  ^ 

Truth.  And  as  it  may  fo  prove,  when  an  Heretick 
indeed  is  brought  to  this  Colledge  of  Phyjitians  to  have 
his  confcience  healed,  and  one  Heretick  is  to  cure 
another  :  So  alfo  when  any  of  Chrijls  Witne[[es  (fup- 
pofed  Hereticks)  are  brought  before  them,  how  doth 
the  Lord  "Jejus  fuffer  whippings  and  liabs,  when  his 
Name,  and  Truths,  and  WitneJJes,  and  Ordinances  are 
all  prophaned  and  blafphemed  t 

Befides,  fuppofe  a  Man  to  be  an  Heretick,  and  yet 
fuppofe    him    brought    as    the   Magijirates   Prifoner, 
though   to   a   true   Church,   to  heale  his   Conjcience :  Woimd- 
What  promife  of  Prefence  and  BMiuir  hath  the  L^r^'"\^"'^''^ 

r     -  1  1   •      ^/  /  •^'^     P.        ,      ,  or  healing 

leju^  made  to  his  Church  and  Spouje  m  luch  a  way  .?of  Con- 
and  how  common   is  it  for  Hereticks  either  to  be^'^'^""^- 
defperately  hardned  by  fuch  cruell   courfes  (yet  pre- 
tending Soule-healing)  or  elfe  through  feare  and  ter- 
rour  to  prad:ice  grofle  hypocrifie  even   againfi:  their 


2/6  The  Bloudy  Tenent. 

confciences  ?  So  that  thefe  Chirurgions  and  Phyjitians 
pretending  to  heale  Confciences^  by  fuch  a  courfe 
wound  them  deeper,  and  declare  [155]  themfelves 
Chirurgions  and  Phyjitians  of  no  value. 

Peace.  But  what  thinke  you  of  the  Provifo  added 
to  their  Propofition,  viz.  Provided,  the  Church  bee 
able  and  willing  ? 

Truth.  Doubtles  this  provifo  derogates  not  a  little 
Chrifls  from  the  nature  of  the  Spoufe  of  Chrift.  For  fhe, 
able" and  ^^^^  ^^^^  gracious  woman,  Prov.  3 1 .  26.  openeth  her 
willing  to  mouth  with  wifedome,  and  in  her  tongue  is  the  Law 
^^^^^        of  Grace:   fhe  is  the  pillar  and  ground  of  Truth,  2 

wounded     ^.  ,  n     n-    i       r 

confcien-    itni.  2.  The  golden  candleihck  from  whence  true 
ces.  light  {hineth  :   the  Angels  or  Minifters  thereof  able 

to  try  falfe  Apoftles  [Rev.  2.)  and  convince  the  Gain- 
fayers.  Tit.  i. 

Againe  (according  to  their  principles  of  fuppreffing 
perfons  and  Churches  falfely  worfhipping)  how  can 
they  permit  fuch  a  blind  and  dead  Church  not  able 
and  willing  to  heale  a  wounded  Confcience  ? 

Peace.  What  fhould  be  the  reafon  of  this  their 
expreflion  ? 

Truth.  Doubtles  their  Co7ifciences  tell  them  how 
few  of  thofe  Churches  (which  they  yet  acknowledge 
Churches)  are  able  and  willing  to  hold  forth  Chrijl 
lefus  the  Sun  of  Righteoufnes,  healing  with  his  wings 
the  doubting  and  afflid:ed  confcience. 

Laftly,  their  confcience  tells  them,  that  a  Servant  of 
Chrifi  lefus  may  pofTibly  be  fent  as  an  Heretick  to  be 
healed  by  a  falfe  Church,  which  Church  will  never 
be  willing  to  deale  with  him,  or  never  be  able  to 
convince  him. 


The  Bloudy  Tenent.  277 

Peace.  "  Yea,  but  they  fay,  by  fuch  a  courfe  the 
**  Magijlrate  (liall  convince  fuch  an  ones  confcience ; 
**  that  hee  feekes  his  good,  &c. 

T?'uth.  If  a  man  thus  bound  be  fent  to  a  Church 
to  be  healed  in  his  confcience^  either  he  is  an  Here- 
tick^  or  he  is  not. 

Admit  he  be  :   yet  he  difputes  mfeare,  as  the  poor  ^  P^.''- 
theefe:'  the  Moufe  difputes  with  a  terrible  perfecuting(-5iur"h 
Cat:  who  while  flie  feemes  to  play  and  gently  tolfe, difputes 
yet  the  conclufion  is  a  proud  infulting  and  devouring  ^C'^^  ^" 
crueltie.  as  a  Cat 

If  no  Heretick  but  an  innocent  and  faithfull  witnes^ith  the 
of  any  Truthof  Jefus;  difputes  he  not  2.%'^La7nbe\\'\\\\t.  ^^^^-^^^^ 
Lyons  paw,  being  fure  in  the  end  to  be  torne  in  pieces  ?  a  true 

Peace.   They  adde  :   The  cenjure  this  way  proceeds  ^""^^  ^^ 
with  more  power  and  bleffing.  with  a 

Truth.   All  power  and  blelfmg  is  from  that  blelfed  Lambe  in 
Son  of  God,  [156]  unto   whom   all  power  is   given   ^^  P^^' 
from  the  Father,  in   Heaven   and   Earth.      He  hath 
promifed  his  prefence  with   his  Mefflmgers,  preaching 
and  baptizing  to  the  worlds  end,  ratifying  in  Heaven 
what  they  binde  or  loofe  on  Earth. 

But  let  any  man  (hew  me  fuch  a  comviijjion.,  injlruc- 
tion  and  promife  given  by  the  Son  of  God  to  Civili 
powers  in  thefe  fpirituall  affaires  of  his  Chrijlian  King- 
dome  and  Worjhip  ? 

Peace.  Laftly  they  conclude,  **  This  courfe  of  firft 
**  fending  the  Heretick  to  be  healed  by  the  Church, 
"  takes  away  all  excufe ;  for  none  can  fay  that  he  is 
**  perfecuted  for  his  Confcience,  but  for  finning  againft 
"  his  Confcience. 

'  Infert  comma  for  colon. 


278  T^he  Bloudy  Tenent. 

Truth.  Jefabel  placing  poore  Naboth  before  the 

Elders  as  a  blafphemer  of  God  and  the  King,  and 

Perfecu-    fandlifying  the  plotted  and  intended  murther  with  a 

du"r7no"t'   <^^y  o^  humiliatioji,  may  feeme  to  take  away  all  excufe, 

fo  to  be     and  to  conclude  the  Blafphemer  worthy  to  be  ftoned: 

called.       gy^  Jehovah  the  God  oi  Recompences  (ler.  51.)  when 

he  makes  Inquijitmi  for  bloody  will  find  both  lefabel 

and  A'hab  guilty,  and  make  the  Dogs  a  feaft  with  the 

flefli  of  lefabel,  and  leave  not  to  Ahab  a  man  to  pille 

againft  the  wall ;   for  (as  Paul  in  his  owne  plea)  there 

was  nothing  committed  worthy  of  death  :  and  againft 

thee,  O  Kmg,  faith  Da?n'el,  I  have  not  finned  [Dan. 

6.)  in  any  Civill  fad;  againft  the  State. 


THeir  eighth   queftion  is  this;  viz.   What 
power  Magiftrates  have  about  the  gath- 


CHAP.  C. 

Peace. > 

.       A   P'  - 

ering  ot  Churches  ? 

"  Firft,  the  Magiftrate  hath  power,  and  it  is  his 
"  duty  to  incourage  and  countenance  fuch  perfons,  as 
"  voluntarily  joyn  themfelves  in  holy  Covenant,  both 
"  by  his  prefence  (if  it  may  be)  and  promife  of  pro- 
"  tedlion,  they  accepting  the  right  hand  of  fellow- 
"  fliip  from  other  neighbour  Churches. 

"  Secondly,  he  hath  power  to  forbid  all  Idolatrous 
"  and  corrupt  Afi"emblies,  who  offer  to  put  them- 
"  felves  under  their  patronage,  and  Ihall  attempt  to 
"joyne  themfelves  into  a  Church-eftate,  and  if  they 
"  fiiall  not  hearken,  to  force  them  therefrom  by  the 
"power  of  the  Sword,  Pfal.  loi.  8."     For  our  toler- 

'•*  Idolatry,  Blafphemy,  Herefy,  vent-      that   deftroy  the   foundation,   open   con- 
ing    corrupt     &     pernicious     opinions,      tempt  of  the  word   preached,  prophana- 


The  Bloudy  Tenent.  279 

"  ating  many  Religions  in  a  State  in  Teverall  Churches, 
**  befide  the  provoking  of  God,  may  in  time  not  only 
"  corrupt,  leaven,  divide,  and  fo  deftroy  the  peace 
157]  "of  the  Churches,  but  alfo  dilfolve  the  contin- 
"  uity  of  the  State,  efpecially  ours  whofe  wals  are 
"  made  of  the  ftones  of  the  Churches ;  it  being  alfo 
"  contrary  to  the  end  of  our  planting  in  this  part  of 
"  the  World,  which  was  not  only  to  enjoy  the  pure 
"  Ordinances,  but  to  enjoy  them  all  in  purity.' 

"  Thirdly,  He  hath  power  to  compell  all  men 
"within  his  grant,  to  heare  the  Word,'  for  hearing 
"  the  Word  of  God  is  a  duty  which  the  light  of 
*'  Nature  leadeth  even  Heathens  to  :  The  Ninivites 
"  heard  Jofiah,  though  a  ftranger,  and  unknowne 
**  unto  them,  to  be  an  extraordinary  Prophet,  Jonah 
"  3.  And  Eglon  the  King  of  Moab  hearing  that  Ehud 
"  had  a  melfage  from  God,  he  rofe  out  of  his  feat  for 
"more  reverent  attention,  Judg.  3.  20. 

"  Yet  he  hath  no  power  to  compell  all  men  to 
"  become  members  of  Churches,  becaufe  he  hath  not 
"  power  to  make  them  fit  members  for  the  Church, 
"  which  is  not  wrought  by  the  power  of  the  Sword, 
"  but  by  the  power  ot  the  Word  :  Nor  may  he  force 
"  the  Churches  to  accept  of  any  for  members,  but 
"  thofe  whom  the  Churches  themfelves  can  freely 
"  approve  of.^  • 

tion   of   the   Lords  day,    difturbing  the  ajfembled  in  the  Synod  at  Cambridge,  &c. 

peaceable    adminiftration  &   exercile   of  Chap.  xvii.  8.   p.  29.     Printed  at    Cam- 

the  vvorfhip  &  holy  things  of  God,  &  bridge,  by  S   G  in  New  England,    1649. 

the    like,  are   to   be  reftrayned,  &  pun-  '  See  note,  p.  zit^fupra. 

iflied  by  civil  authority."     A  Platforme  ^  See  note,  p.  \()\  fupra. 

of  Church  DifcipUne  gathered  out  of  the  3  "  It  is  not  in   the   power   of  Magif- 

Word  of  God:    and  agreed  upon    by   the  trates  to  compell  their  fubjefts  to  become 

Elders:  and  Meffengers  of  the   Churches  church-members,  &    to   partake    at    the 


280  The  Bloudy  Tenent. 

Truth.  To  the  firfl  branch  of  this  head,  I  anfwer. 
That  the  Magijlrate  fhould  encourage  and  counte-  ' 
nance  the  Church,  yea  and  protect  the  perfonsof  the 
Church  from  violence,  difturbance,  &c.  it  being  truly 
noble  and  glorious,  by  how  much  the  Spoufe  and 
^eene  of  the  Lord'Jefus  tranfcends  the  Ladies,  ^eens, 
and  Emprejfes  of  the  World,  in  glory,  beauty,  chajiity 
and  innocency. 

'Tis  true,  all  Magijirates  in  the  world  do  this  :  viz. 
Incourage  and  prote6t  that  Church  or  AJjetnbly  of 
worjljippers,  which  they  judge  to  be  true  and  approve 
of;  but  not  permitting  other  confciences  then  their 
owne  :'  It  hath  come  to  pafTe  in  all  ages,  and  yet 
doubtlefle  will,  that  the  Lord  Jefus  and  His  ^eene 
are  driven  and  perfecuted  out  of  the  World. 

To  the  fecond.  That  the  Magiftrate  ought  to  fup- 
prelTe  all  Churches  which  he  judgeth  falfe,  he  quo- 
teth  Pfal.  1 01.  8.  "  Betimes  I  will  cut  off  the  wicked 
"  of  the  Land,  that  I  may  cut  off  all  evill  doers  from 
**  the  City  of  Jehovah  :  unto  which,  he  addeth  foure 
Reafons. 

Peace.  Deare  Truth,  firft,  a  word  to  that  Scripture, 
fo  often  quoted,  and  fo  much  boafted  of. 

Truth.  Concerning  that  holy  Land  of  Canaan, 
Pfal.  loi.  concerning  the  City  of  Jehovah,  Jerufalefn,  out  of 
8.  concern ^j^-^.|^  King  David  hcrc  refolves  [1  c8l  to  cut  off  all 

ing  the  cut    ,  .  '-'  .  L     -'     J 

tingofFthethe  wicked  and  evill  doers.'     I    {hall   fpeake   more 
wicked,     largely  on  the  1 1  Head  or  ^ejiion  in   the  differences 

examine  .  |3£j-^ggj-j  ^^^  ^^^  ^  Other  Lauds. 

Lords  table.   *     *     *    Thofe  whom   the  Cambridge  Platform,  xvii:  4.  p.  28. 

church  is  to  caft  out  if  they  were  in,  the  '  Comma  for  colon. 

Magillrate    ought    not     thruft    into    the  ^  D^lg  period, 
church,    nor    to    hold     them     therein." 


^he  Bloudy  Tenent.  281 

At  prefent  I  anfwer,  There  is  no  holy  Land  or  City 
of  the  Lordy  or  King  of  Sion^  &c.  but  the  Church  of 
ye/us  Chriji^  and  the  King  thereof,  according  to  i 
Pet.  2.  9.  Ye  are  a  holy  Nation,  and  "Jerufalem  is  the 
holy  people  of  God  in   the   true  profeffion  of  Chrif- 
tianity,  He!?.  12.    Gal.  4.  &  Rev.  21.     Out  of  which  No  Land 
the  Lord  J  ejus  by  his  holy  Ordinances,  in  fuch  a  gov-\^^  hdy"' 
ernment,  and  by  fuch  governours  as  he  hath  appointed.  City  now. 
he  cuts  off  every  wicked  perfon  and  evill  doer. 

\i  Chriji  J  ejus  had  intended  any  difference  oi  place , 
Cities  or  Countries,  doubtleffe  yerujalem  and  Safnaria 
had  been  thought  of,  or  the  Cities  of  A/ia,  wherein 
the  Chrijtian  Religion  was  fo  glorioufly  planted. 

But  the  Lord y ejus  difclaimes  yerujdlem  and  Safna- 
ria from  having  any  refpedl  of  holinejfe  more  then 
other  Cities,  yohn  4. 

And  the  Spirit  of  God  evidently  teftifieth  that  the  No  differ- 
Churches  were  in  the  Cities  and  Countries,  not  that^"'^^  °^ 
the  whole  Cities  or  Countries  were  Gods  holy  Land,  cities 
and   Cities  out   of  which   all   fd[fe   worjhippers   and  <ince  the 
wicked  per  Tons  were  to  be  cut.  Rev.  2.  &  7.  comming 

,■'.,;,  .         ,  .  p  as  was  be- 

The  Divells  throne  was  in  the  City  of  Pergaf?jus,  fore  the 
in  refpe(5l  of  the  Itate  and  perfecution  of  it,  and  yet '^°'^J^'"g 
there  was  alfo   the  Throne  of  the  Lord  yejus  fet  up  Lo^d 
in   His  Church  of  worjhippers  in   Pergamus,  out    ofjefus. 
which   the  Balaamites,   and   Nicholaitans   and    every 
falfe  worjhipper  was  to  be  caft,  though  not  out  of  the 
City   of  Perga?nus,    for   then    Pergamus   muft    have 
beene  throwne  out  of  Pergamus,  and  the  World  out 
of  the  World. 


36 


282  The  Bloudy  Tenent. 

CHAP.   CI.  ' 

Peace.  f^^Vi  that  my  head  were  2ifountaine,  and  mine 
v^  eyes  Rivers  of  teares  to  lament  my  child- 
ren, the  children  oi peace  and  light,  thus  darkniug  that, 
and  other  hghtfome  Scriptures  with  fuch  darke  and 
direfull  clouds  of  bloud. 

Truth.   Sweet  Peace,  thy  teares  are  feafonable  and 

precious,  and  botled  up  in  the  Heavens:  but  let  me 

adde  a  fecond  confideration  from   that  Scripture :   If 

that  Scripture  may  now  literally  be  applied  to  Nations 

and  Cities  in  a  parallel  to  Canaan  and  Icrufalem  fmce 

The         iS9\  ^^^  Go/pel,  and  this  Pfal.  loi.  be  literally  to  be 

terpreta-""  applied  to  Cities,  Townes,  and  Countries  in  Europe  and 

tion  of      A?nerica,  not  only  fuch   as  alfay  to  joyne  themfelves 

Pial.  loi.  ^^g  they  here  fpeake)  in  a  corrupt  Church  eftate,  but 

fuch  as  know  no  Church  eftate,  nor  God,  nor  Chrijl, 

yea   every   wicked   perfon   and    evill    doer,   mull:  be 

hanged  or  ftoned,  &c.  as  it  was  in  Ifrael,  and  if  fo, 

how  many  thoufands  and  millions  of  men  and  women 

in  the  feverall  Kingdomes  2iudi  gover?iments  of  the  World 

muft  be  cut  off  from  their  hands,  and  deftroyed  from 

their  Cities,  as  this  Scripture  fpeakes  ? 

Thirdly,  fmce  thofe  perfons  in  the  New  Englijh 
plantations  accounted  unfit  for  Church  eftate,  yet 
remaine  all  members  of  the  Church  of  England,  from 
which  New  England  dares  not  feparate,  no  not  in 
their  Sacraments  (as  Ibme  of  the  Independents  have 
publiflied")  what  riddle  or  myjlerie,  or  r?iX.h.QY  fallacie  of 
Sathan  is  this  ? 

'  The  views  of  the  Independents  were  Houfes  of  Parliament,  &c.,"  publifhed 
given  in  "An  Apologetical  Narration,  in  1643,  concerning  which  Williams 
humbly    fubmitted    to    the    Honourable      publifhed  his  "  Queries  of  Higheil  Con- 


The  Bloudy  Tenent.  283 

Peace.   It   will   not  be  offence  to  r/6<^r/Vy  to   makeT^^.^^^ 
conjecture :    Firft,    herein    New    England    Churches  {^^^^^^^-^^ 
fecretly    call    their    Mother    Whore,    not    daring    in  America, 
Affierica  to  jovne  with  their  owne  Mothers  children,  ^""^  "°^  '" 

.  ,  '    •'  .  .        .  Jturope. 

though  unexcommunicate,  no  nor  permit  them  to 
worlhip  God  after  their  confciences,  and  as  their 
Mother  hath  taught  them  this  fecretly  and  filently, 
they  have  a  minde  to  doe,  which  publickly  they 
would  feem  to  dijclaime,  and  profeffe  againff. 

Secondly,  If  fuch  members  of  Old  England  fhould -phe  New 
be  fuffered  to  enjoy  their  confciences  in  New,  (how-  Englifli 
ever  it   is  pretended   thev  would   profane  Ordinances'^^'^^^}^^^ 
for  which  they  are  untit  (as  true  it  is  in  that  naturall^]^^^^  of 
perjons  are    not    fit   tor   Spirituall  worfhip)    yet   this  Old  Eng- 
appears  not  to  be  the  bottome,  for  in  Old  England^^  thefr"' 
the  New  Englifi  joyne  with  Old  in  the  ?ninijirations'con'[c\cn- 
of  the  Word,  Prayer,  finging,  contribution,  maintenance'^'^  ^'^'^ 
of  the  Minijirie,  &c.)   if  I   fay,   they  (hould   fet    up  numbers 
Churches  after  their  confcience,  the  greatnejje  and  7nul-rr\\ght  ex- 
titudes  of  their  owne  Affemblies  would   decay,  and^^*^    ^  ^"' 

•    1        11       1  -1         •  1  •  -      y      •     owne,   or 

with  all   the  contributions  and  ?naintenance  oi  their  at  leail  the 
Minijters,  unto  which  all  or  moff  have  beene  forced. g'"^^^"^^^^ 
Truth.   Deare  Peace,   Thefe  are  more  then   con-^^^jj^  ^i-_ 
jedtures,  thoufands  now  efpie,  and  all   that  love  theremblies& 

fideration,"  in    1644,   and  at  about  the  late    times,   when   we   had   no   hopes  of 

fame  time   with   the  "Bloudy  Tenent."  returning  to.  our  own   country,  we  held 

They  fav,  "As  to  the   Church  of  Eng-  communion   with   them,   and   offered  to 

land,    we   profeffe   before   God   and   the  receive  to  the    Lords  Supper  fome   that 

world,   that    we   do   apprehend   a   great  came  to  vifit  us  in  our  exile,  whom  we 

deal  of  defilement  in  their  way  of  wor-  knew  to  be  godly,  upon  that  relation  and 

fliip,    and   a   great  deal    of  unwarranted  memberfhip    they    held    in    their  parifh 

power   exerciicd   by   their    church   gov-  churches    in    England,     they    profeffmg 

ernors,  vet  we  allow  multitudes  of  their  thcmfelves  to  be  members  thereof,  and 

parochial  churches  to  be  true  churches,  belonging  thereto."  p.  78.   Neal's  Puri- 

and  their  miniflers  true  minifters.   In  the  tans,   i  :  491. 


284  T^he  Bloudy  Tenent. 

mainten-  purity  of  the  woffhip  of  the  living  God  fhould  lament 
creafe.  '  ^uch  halting :  I  Ihall  adde  this,  not  only  doe  they 
partially  neglect  to  cut  off  the  wicked  of  the  Land, 
but  fuch  as  themfelves  efteemed  beloved  and  godly 
have  they  driven  forth,  and  keep  out  others  which 
would  come  unto  them,  eminently  godly  by  their 
owne  confeffion,  becaufe  differing  in  confcience 
160]  and  worfhip  from  them,  and  confequently  not 
to  be  fuffered  in  their  holy  Land  of  Canaan.'' 

But  having  examined   that  Scripture  alledged,  let 
us  now  weigh  their  Reafons. 

Firft  (fay  they)  the  not  cutting  off  by  the  fword, 
but  tolerating  many  Religions  in  a  State  would  pro- 
voke God  :   unto  which 
Chrift  I  anfwer,  firft  (and  here  being  no  Scripture  pro- 

;!v^!wf^^!i'^  duced  to  thefe  Reafons,  {hall  the  fooner  anfwer)  that 

appointed  J         *  _         _  / 

all  Relig-  no  proofe  can  be  made  from  the  Injiitutions  of  the 
ions  but  l^ord  lefus  that  all  Religions  but  one  are  to  be  cut 
to  be  cut  off  by  the  Civill  Sword;  that  Nationall  Church  in 
ofFby  the  that  typicall  1^2LV\A  oi  Canaan  being  abolidied,  and 
c  '^'  ,  the  Chri/iian  Commonweale  or  Church  inftituted. 
A  bloudy  Secondly,  I  affirme  that  the  cutting  off  by  the 
mother.     Sword  Other  Conjciences  and  Religions  is  (contrarily) 

'  The  reference  to  his  own  banifhment  had   been   fent   home    to   England  from 

and  to  their  refufal  to  allow  the   Prefby-  Salem   in    1629   for  fetting    up   feparate 

terians  to  come  to  New  England  and  let  worfhip  according  to  the  Book  of  Com- 

up  another  form  of  Church-government  mon  Prayer.    Morton's  Memorial,  p.  148. 

(p.  21 5)  is  obvious.   In  the  previous  fen-  Williams    arriving   in    Salem    but    little 

tences   where   allufion  is  made   to   mem-  over  a  year  afterward  mull  have  heard  of 

bers   of  the   Church   of  England   being  it,  and  his  mind,  with  the  opinions  about 

"  fuffered  to  enjoy  their  own  confciences  religious  liberty  then  growing  in  it,  mull 

in     New     England "    and    "  to    let    up  have  been  prepared  to  be  imprefl'ed  by 

churches   after   their   confcience,"  Wil-  fuch    a    tranfaftion,    in    which    men    of 

Hams  may  poffibly  have  had  in  mind  the  Handing  received   treatment  lo  fimilar  to 

cafe  of  John   and  Samuel   Browne,  who  his  own. 


The  Bloudy  Tenent.  285 

moft  provoking  unto  God,  expreflely  againft  his  will 
concerning  the  Tares  ikT^///'.  13.  as  I  have  before 
proved ;'  as  allb  the  bloudy  another  of  all  thofe  mon- 
ftrous  mifchiefes  (where  fuch  cutting  off  is  ufed)  both 
to  the  joules  and  bodies  of  men. 

Thirdly,  let  conjcience  and  experience  fpeake  how 
in  the  not  cutting  off  their  many  Religions,  it  hath 
pleafed  God  not  only  not  to  be  provoked,  but  to 
profper  the  lliate  of  the  united  Provinces  our  next 
neighbours,  and  that  to  admiration." 

Peace.  The  fecond  realbn  is,  fuch  tolerating  would 
leaven,  divide  and  deftroy  the  peace  of  the  Churches. 

Truth.   This  muft  alfo  be  denied   upon  fo  many  Chrifts 
former  Scriptures  &  Reafons  produced,   proving  the^P""'^"^^' 
power  ot  the  Lord  lefus,  and  the  fufficiencie  ot  hismort  pow- 
Spirituall  power  in  his  Church,  for  the  purging  forth  ertull. 
and   conquering  of  the   leaft  evill,  yea   and   for  the 
bringing  every  thought  in  fubjediion  unto  Chriji  lefu, 
2  Cor.  10. 

I  adde,  they  have  not  produced  one  Scripture,  nor  chrift  for- 
can,  to  prove   that  the  permitting  of  leaven  of  falfe '^|'^d'"g 
doBrine  in  the  IV  or  Id  ov  Civill  State,  will  leaven   the^^g^Q  °^ 
Churches  :   only  we  finde  that  the  permiffion  of  leaven  mit  leaven 
in  perfons,  doBrines  or  pra£lices  in   the  Church,  that'"  ^^^ 
indeed  will  corrupt  and  fpread,  i  Cor.  5.  &  Gal.  5.  doth  not 
but   this   Reafon   {hould    never   have   been   alledged,  forbid  to 
were  not  the  particular  Churches  in   New  Engla?id,^^^^^^^^ 
but   as   fo   many  implicite   Parijh   Churches   in    one  in  the 
implicite  Nationall  Church.  '^ov\d. 

'  See  Chapter  27.  that  related  to  trade,  her  ftatefmen  were 

2  "  In  that  age  (  l  7th  century)  the  im-  confidered  as  oracles,  and  her  inftitutions 

menfe  proipcrity  of  Holland  was  every-  as  models."   Macaulay,  Hi/l.  0/ England, 

where  regarded  with  admiration.    In  all  iv.  p.  ill. 


286  The  Bloudy  Tenent. 

Peace.  Their  third  Reafon  is,  it  will  dilTolve  the 
continuity  of  the  State,  elpecially  theirs,  where  the 
walls  are  made  of  the  flones  of  the  Churches. 
i6i]  T7'uth.  I  anfwer  briefly  to  this  bare  ajfirfnation 
thus,  that  the  true  Church  is  a  wall  fpirituall  and 
myfticall,  Ca?it.  8.  9. 

Then  confequently  a  falfe  Church  or  Company  is 
a  falfe  or  pretended  wall,  and  none  of  Chrijis. 

The  civill  State,  Power  and  Government  is  a  civill 
wall,  &c.  and 

Laftly,  the  walls  of  Earth  or  flone  about  a  City 

are  the  naturall  or  artificiall  wall  or  defence  of  it. 

TheWall,      Now  in  conlidcration  of  thefe  foure  wals  I  defire 

dif"cufl"ed^  it  may  be  proved  from  the  Scriptures  of  Truth,  how 

the  i2\{^  fpirituall  wall  ox  company  of  falfe  worjhip- 

pers  fuffred  in  a  City  can  be  able  to  deftroy  the  true 

Chrijiian  wall  or  company  of  beleevers. 

A  fpirit-        Againe,  how  this  i2i\(Q  J'pirituall  wall ov  falfe  Church 

uall  wall    permitted,  can  deftrov  the  civill  wall,  the  State  and 

cannot        ^^  r     i        ^-  i    ^-    •  i 

properly    ^ovcrtuncnt  ot  the  Lity  and  Ltttzens,  any  more  then 
impaire     it  can  deftroy  the  naturall  or  artificiall  wall  of  earth 

the  civil.  n 

or  Itone. 

Spirituallvn^y  A^^xoy  fpirituall,  if  a  ftronger  and  vic- 
torious, hui  J'pirituall  cannot  reach  to  artificiall  or  civill. 

Peace.  Yea  but  they  feare  the  falfe  fpirituall  wall 
may  deftroy  their  civill,  becaufe  it  is  made  of  the 
ftones  of  Churches. 

Truth.  If  this  have  reference  to  that  practice 
amongft  them,  viz.  that  none  but  members  of 
Churches  enjoy  civill  freedome  amongft  them  (ordi- 
narily) in  imitation  of  that  Nationall  Church  and 
State  of  the  Jewes,  then  I  anfwer,  they  that  follow 


The  Bloudy  Tenent.  287 

Mofes  Church  conjiitiitioji)  which  the  New  Engiijh 
by  luch  a  pradlice  impUcitely  doe)  muft  ceal'e  to  pre- 
tend to  the  Lord  Jejus  Chriji  and  his  injlitiitions. 

Secondly,  we  (haJl  finde   lawfull  civill  States  both  ^^"y  . 
before  and  lince  Chrijt  lefus^  in  which  we  finde  not(Jiy[]'i  '"^ 
any  tidings  of  the  true  God  our  [or]  Chriji.  States 

Laftly,  their  civiii  New  Engiijh  State  framed  out  J^.h^'/^J^'^ 
of  their  Churches  may  yet  ftand,  fubfift  and  flouri{li,are  not 
ahhough  they  did  (as  by  the  word  of  the  Lord  they '^°^^'^- 
ought)  permit  either  Jewes  or  Turtles  or  AntichriJ- 
tians  to  Hve  amongil  them  fubjed:  unto  their  Civiii 
Government. 

CHAP.  CII. 

Peace.  f^^Q  branch  more,  vi-z.  the  tliird  remaines 
V_>/  of  this  Head,  and  it  concerns  the  hear- 
ing of  the  Word,  "  unto  which  (fay  they)  all  men  are 
*'  to  be  compelled,  becaufe  hearing  of  the  |  1 62  |  word 
"  is  a  duty  which  even  Nature  leadeth  Heathens  to  : 
"  for  this  they  quote  the  practice  of  the  Ninevites 
"  hearing  lonah^  and  Egion  (King  of  Moab)  his  rifing 
"  up  to  Ehuds  pretended  melfage  from  God,  "Judg.  3. 

Truth.    I    muil   deny   that   pofition  :   for    light    of  Hearing 
Nature  leadeth  men  to  heare  that  onely  which  Nature '^'''^"^^'^• 
conceiveth   to  be  good  for   it,  and   therefore  not  to 
heare  a  Melfenger,  Minifter  or  Preacher,  whom  con-  Rdig^ion 
Jcience  perfwades  is  a  falfe  tnejfenger  or  deceiver^  and  prefers  its 
comes  to  deceive  my  foule,  as   Millions  of  men  and  p'l.^"^^^^^^ 
women  in  their  feverall   refpedlive  religions  and  con-  Miniilers 
Iciences  are  fo  perfwaded,   conceiving  their  owne  to  before  all 

r  r  '  t.  other. 

be  true. 


288  The  Bloudy  Tenent. 

Jonahs  Secondly,  as  concerning  the  injiances^  lonah  did  not 

to^he  Nm*^*^"^?^^!  ^^  Ninevites  to  heare  that  mejfage  which  he 
evites,  and  brought  unto  them. 

their  hear-  Belides  the  matter  oi  compul/ion  to  a  conftant  wor- 
meffage  fiip  of  the  word  in  Church  ejiate  (which  is  the  ^ef- 
examined.  tiou)  comes  not  ncare  lonahs  cafe. 

Nor  did  Chriji  J  ejus  or  any  of  his  EtJthaJfadours  fo 
practice  :   but  if  perfons  refufed  to  heare  the  com- 
mand of  the  Lord  lefus  to  his  Melfengers  was  onely 
to  depart  from   them,   (baking  off  the  duft  of  their 
fiet  with  a  denunciation  of  Gods  wrath  againft  them. 
Math.  ID.  AB.  14. 
Eglon  his       Concerning  Eglon  his  riling  up  :    Firft,  Ehud  com- 
to  Ehuds  P^^^^d  not  that   King  either  to   heare  or  reverence, 
meflage,    and  all  that  can  bee  imitable  in  Eglon^  is  a  voluntary 
examined,  ^j^^  willing  revereuce  which  perfons  ought  to  expreffe 
to  what  they  are  perfwaded  comes  from  God. 

But  how  doe  both  thefe  inftances  mightily  con- 
vince and  condemne  themfelves,  who  not  onely  pro- 
feffe  to  turne  away  from,  but  alfo  perfecute  or  hunt 
all  fuch  as  iliall  dare  to  profeffe  a  Minijlry  or  Church 
eftate  differing  from  their  owne,  though  for  perfonall 
godlmejje  and  excellency  of  gifts  reverenced  by  them- 
felves. 

Thirdly,  to  the  point  of  compuljioii :   It  hath  pleafed 
the  Lord  lefus  to  appoint  a  twofold   Miniftry  of  his 
Word. 
A  twofold      Firft,  for  unbeleevers  and  their  converfion,  accord- 
^'ChHii   ^"S  ^o  Math.  28.  19.  Marc.  16.  15,  16.  and  the  con- 
convert-  '  ftant  practice  of  the  Apoffles  in  the  firll  preaching 

ing  and       of  the   Gojpel. 

•ng.         Secondly,  a  Miniftry  oi  feeding  and  nourifiing  up 


The  Bloudy  Tenent.  289 

luch  as  are  converted  and  brought  into  Church  ejiate, 
according  to  Ephef.  4.  &c.  Now  to  neither  of  thefe 
doe  we  iinde  any  compulfion  appointed  by  the  Lord 
lefus^  or  prad:ifcd  hy  any  ot  his. 

163]  The  compuhion  preached  and  pra(5tired  in  New 
England,  is  not  to  the  hearing  of  that  Minijlry  fent  forth 
to  convert  unbeleevers,  and  to  conftitute  Churches  : 
for  fuch  a  Minijiry  they  pradife  not  but  to  the  hear- 
ing ot  the  word  ot  edification,  exhortation,  confolation, 
difpencedonely  intheC/6wrf/6^j-of 'Z£;or/Z)/^^^rj-;  I  apply, 

When  Paul  came  firrt  to  Corinth  to  preach  Chrijl 
lefus,  by  tlieir  Rule  the  Magiftrates  of  Corinth  ought 
by  the  Sword  to  have  compelled  all  the  people  of 
Corinth  to  heare  Paul. 

Secondly,  after  a   Church  of  C/^r^/  was  gathered  ^^"^"^ver 
(by  their  rule)  the  Magijirates  oi  Corinth  ought  to  "i^^^j^^"^ 
have  compelled  the  people  Ifill  (even  thofe  who  had  pulfion. 
refufed  his  Doctrine,  for  the  few  onely  of  the  Church 
embraced  it)  to  have  heard   the  Word   ftill,   and  to 
have  kept  one  day  in  {<tv^xi  to  the  Chrijiians  God,  and 
to  have  come  to  the  Chrijiians  Church  all  their  dayes. 
And   what  is  this  but  a  fetled  formality  of  Religion 
and  Worjhip,  unto  which  a  people  are  brought  by  the 
power  ot  the  fword  ? 

And  however  they  affirme  that  perfons  are  not  to  X^^,?^^ 
be   compelled   to   be  members  of  Churches,   nor  the  forcing 
Church  compelled  to  receive  any:   Yet  if  perfons  be  their  fub- 
compelled    to   torfake    their    Religion    which    their-'*i  ^  u°  ,, 

r  /  /  1  church  all 

hearts  cleave  to,  and  to  come  to  Church,  to  the  i£^or- their  daies 
Jhip  of  the   Word,   Prayers,   Pfalmes,  and  Contribu-^.^'^  Y^^ 
tions,  and  this  all   their  dayes:   I   aske  whether  this ^^£^1" not 
be  not  this  peoples  Religion,  unto  which  fubmitting,  to  any  Re- 

11 


290  T^he  Bloudy  Tenent. 

ligion  (as  they  fliall  be  quiet  all  their  dayes,  without  the  inforc- 

they  fo^rcei'^to  them  to  the  pradiice  of  any  other  Religion  ?  And 

the  people  if  this  bee  not  fo,  then   I  aske,  Will  it   not  inevita- 

then  to  be|^jy  foUow,  that  they  (not  onely  permit,  but)  enforce 

ligion  all   people  to  bee  of  no   Religion  at  all,  all  their  dayes  ? 

theirdayes      This  toleration  of  Religion,  or  rather  irreligious 

compuljmi,  is  above  all  tolerations  monilrous,  to  wit, 

to  compell  men  to  bee  ot  no  Religiofi  all  their  dayes. 

I   defire  all   men  and  thefe  worthy  Authors  of  this 

Modell,  to  lay  their  hands  upon   their  heart,  and  to 

confider  whether  this  couipuljion  of  men  to  heare  the 

Word^  (as  they  fay)  whether  it  carries  men,   to  wit, 

to  be  of  no  Religion  all  their  dayes,  worfe  then   the 

very   Indians,   who    dare    not    live   without    Religion 

according  as  they  are  perfwaded. 

Laftly,  I  adde,   from   the  Ordinance  of  the   Lord 

Jefus,   and  practice   of  the   Apoftles    (Ad:s    2.   42.) 

where  the  Word  and  Prayer  is  joyned  with  the  exer- 

cife  of  their  fellowjhip,   and  breaking  of   Bread  ;   in 

which   Exercifes  the   Church  continued  conftantly  : 

TheCivill  that   it  is  apparent  [164]  that  a  Civill  State  may  as 

State  can  lawfully   compell    men    by  the   civill  fword  to    the 

lawfullv    breaking  of  bread,  or  Lords  Supper,  as  to   the  Word 

compell     or  Prayer,  or  Fellowjhip. 

I-  ^     °"'       For  lirft,   they  are   all   of  the  fame  nature,  Ordi- 

iciences  or  .         '  J  ,  ,  ,,..., 

men  to  fianccs  in  the  Church  (I  fpeake  of  the  feeding  Minif- 
Church  to^^/^  in  the  Church,  unto  which  perfons  are  compell'd) 
Word  ^"d  Qhurch  Worjhip.  Secondly,  every  conjcience  in 
then  to  the  World  is  fearfull,  at  leall:  (liie  of  the  Priejis  and 
receive  Minijlers  of  other  Gods  and  Worjhips,  and  of  holding 
ments.  Spirituall  fellowHiip  in  any  of  their  Services.  Which 
is  the  cafe  of  many  a  Soule,  viz.  to  quelHon  the  Min~ 
iilers  themfelves,  as  well  as  the  Supper  it  felfe. 


The  Bloudy  Tenent.  29 1 


CHAP.  cm. 


Peace. 


DEare  Triithy  This  preffing  of  men  to  the 
Spirituall  Battels  of  Chrift  Jefus,  is  the 
caufe  why  (as  it  is  commonly  with  preft  Souldiers) 
that  fo  many  thoufands  flie  in  the  day  of  Battell. 
But  I  prefent  you  with  the  9.  Queftion,  viz. 

What  power  the   Magiftrate  hath  in  providing  of 
Church-Officers  ? 

**  Firif  (lay  they)  the  Election  of  Church  officers 
"being  the  proper  A(ft  of  the  Church,  therefore  the 
"Magiftrate  hath  no  power  (either  as  Prince  or 
"  Patron)  to  alTume  fuch  power  unto  himfelfe.  When 
"  Chrift  fends  to  preach  by  his  fupreme  power,  the 
*'  Magiftrate  may  fend  forth  by  his  power  fubordinate, 
"  to  gather  Churches,  and  may  force  people  to  heare 
"  them,  but  not  inveft  them  with  office  amongft  them. 

"  Secondly,  the  Maintenance  of  Church-officers 
"  being  to  arife  from  all  thofe  who  are  ordinarily 
"  taught  thereby  ( Gal.  6.  6.)  hence  it  is  the  dutie  of 
**  the  Civill  Magiftrate  to  contend  with  the  people, 
"as  Nchemiah  did,"  chap.  13.  ver.  10.  11.  who  doe 
"  negled:  and  forfake  the  due  maintenance  of   the 

'  "  Not   only    Members   of  Churches,  powr    through    the   corruption   of  men, 

but  nil  that  are  taught  in  the  Word,  are  doth  not,  or  canot  attaine  the  end,  the 

to  contribute  unto  him  that  teacheth   in  Magilirate   is    to   fee  minillry    be   duely 

all  good  things.      In  cafe  that  Congrega-  provided  for,  as  appeares  from  the  com- 

tions  are  defeftive  in  their  contributions,  mended   example    of  Nehemiah.      The 

the  Deacons  arc  to  call  upon  them  to  do  Magiltrates  are  nurfing  fathers  k  nurfing 

their  dutv  :    if  their   call    fufficeth   not,  mothers,  &  ftand   charged   with  the  cui- 

the  church   by  her  powr  is  to  require  it  tody   of   both   Tables  &c."     Cambridge 

of   their    Members,    &    where   church-  Platform,  xi:  4.  p.  16. 


292 


The  Bloudy  Tenent. 


"  Church  of  God,  and  to  command  them  to  give  fuch 
"  portions  for  the  maintenance  of  Church  officers,  as 
"  the  Gofpell  commandeth  to  be  offered  to  them 
"  freely  and  bountifully,  2  Co7\  9.  5,  6,  7.  According 
"  as  Hezektah  commanded  the  people  to  give  to  the 
"  Prielts  and  Levites  the  portions  appointed  by  the 
"  Law,  that  they  might  be  incouraged  in  the  Law  of 
"  the  Lord,  2  Chron.  31.4. 

**  Thirdly,  the  furnifhing  the  Church  with  fet  offi- 
"  cers,  depending  much  upon  ered:ing  and  main- 
"  tenance  of  Schooles,  and  [165]  good  education  of 
"youth:  and  it  lying  chiefly  in  the  hand  of  the 
"  Magiftrate  to  provide  for  the  furthering  thereof, 
"  they  may  therefore  and  fhould  fo  farre  provide  for 
"  the  Churches,  as  to  ere6l  Schooles,  take  care  for 
"fit  Governours  and  Tutours,  and  commend  it  to  all 
"  the  Churches,  if  they  fee  it  meet,  that  in  all  the 
"  Churches  within  the  Jurifdi6tion  once  in  a  yeare, 
"  and  if  it  may  be,  the  Sabbath  before  the  Generall 
"  Court  of  Elediion,  there  be  a  Free-will  offering  of 
"  all  people  for  the  maintenance  of  fuch  Schooles : 
"  And  the  monies  ot  every  Towne  fo  given,  to  be 
"  brought  on  the  day  of  Eledtion  to  the  Treafurie  of 
"  the  Colledge,  and  the  monies  to  be  difpofed  by  fuch 
"  who  are  fo  chofen  for  the  difpofing  thereof. 

Truth.  In  the  choice  of  officers,  it  is  very  obfcure 
what  they  mean  by  this  fupreme  power  of  Chrift 
Jefus  fending  to  preach. 

We  know  the  Commiffion  of  the  Lord  Jefus  to 
his  firft  Melfengers  to  goe  into  all  Nations  to  preach 
and  gather  Churches,  and  they  were  immediately 
fent  forth  by  him  :   but  Mr.  Cotton  elfwhere  holdeth, 


The  Bloudy  Tenent.  293 

that  there  is  now  extant  no  immediate  Minijh-y  from 
Chrijl^  but  mediate^  that  is,  from  the  Church' 

Let  us  tirft  fee  how  they  agree  with  themfelves, 
and  fecondlv  how  they  agree  with  the  Magijirate  in 
this  bu fines. 

Firft,  if  they  hold   a  fending-  forth  to  preach  by^^^hefirft 
Chrifts  fupreme  power,  according  to  Math.  28.  Mark\^^^^  i3  ^ 
16.  Rom.  10.  they  mull  necelfarily  grant  a  time,  when  converting 
the  Church  is  not,  but  is  to  be  conftituted  out  of  the '^'"'^^"'^' 

AT      •  ^    r,         1  111-  ,  .  to  gather 

Nations  and  Peoples  now  converted  by  this  preaching :  x.\^QC\x\xrch. 
whence   according   to    the   courfe  of  Scripture,    theoi;Fiock 
nature  of  the   IVorke,  and  their  own  Grant  in   this° 
place,  it  is  apparent  that  there  is  a  Minijiery  before 
the  Churchy  gathering  and   efpouling  the  Church  to 
Chriji :  and  therefore  their  other  Tene?it  mull:  needs 
be  too   light,  viz.  that  there  is  no  Minijiry  but   that 
which  is  mediate  from  the  Church. 

Peace.  BlelTed  Truth,  this  dod:rine  of  a  Minijiry 
before  the  Church,  is  harjh  and  deep,  yet  moft  true, 
xnoii  Jweet:  Yet  you  know  their  Ground,  that  two 
or  three  GodAy  perjhns  may  joyne  themfelves  together, 
become  a  Church,  make  officers,  fend  them  forth  to 
preach,  to  convert,  baptize,  and  gather  New  Churches. 

Truth.  I  anfwer,  iirft  we  find  not  in  the  firft  injii- 
tution  and  patterne,  that  ever  any  fuch  two,  or  three, 

'  We  have  failed   to   difcover  any  pre-  who  oblcrving  fuch  whom  the  Lord  hath 

cife  expreffion  of  this   fentiment   in  any  gifted,  doe  eleft  and  call   them  forth   to 

of  Cotton's  works  publifhed  before  this,  come  and  helpe  them."     In  The  Way  of 

In  his  Anfwer,  p.  %z.  Pub.  Narr.  Club,  the    Churches,    p.    39,    he    fays,   "The 

ii:  135,    he   fays,   **  The    Power  of  the  Church  hath  not /^^/^''^'^'^power  to  choofe 

Minirtcriall    Calling    is    derived   chiefly  whom    they  lift,   but   minijlcriall  power 

from  Chrift,  furnilliing  his  fervants  with  oncly,    to    choofe    whom     Chrift     hath 

Gifts    fit    for   the    Calling;  and   nextly,  chofen,  hath  gifted  and  fitted  for  them." 
from    the    Church,    (or    Congregation) 


294  'T^f^^  Bloudy  Tenent. 

or    more,    did    gather   and    conftitute   themfelves   a 

Church  of  Chriji^  without  a  Miniji7'ie  fent  [i66]  from 

God  to  invite  and   call   them   by  the  Word,   and   to 

receive    them    unto  fellowJJnp   with    God   upon    the 

No  prefi-  receiving  of  that  Word  and  Mejfage :  And  therefore 

anypeoplei^   may  very  well  be  quaeried   how  without  fuch   a 

intheGoi- Miniliry  two  or  three  become  a  Church?  and  how 

pell  con-    |.]-jg   power  of  Chrill  is  conveyed   unto   them  :   Who 

gathering  cfpoufed  this  people  unto  yejiis  Chrijt,  as  the  Church 

themfelves  at  Corinth  was  efpoufed  by  Paul,    2  Cor.  1 1 .  ?      If  it 

fbine°Mef-^^  faid  themfelves,  or  if  it  be  faid  the  Scriptures,  let 

fenger  fent  one  iuftance  be  produced   in   the   firfl:  patternes  and 

froni  the   praBiccs  of  fuch  a  Praa:ice. 

fedl  thofe       ^^   hath   been   generally  confeft,   that   there   is  no 
ends.         comming  to  the  Mariage  feajl  without  a  Mejfenger 
inviting,  fent  from  God  to  the  Soules  of  men,  Matth. 
12..  Luc.  14.  Rom.  10. 

We  finde  when    the   Theffdlonians  turned   to  God 

from  their  Idolls  to  ferve  the  living  and  true  God,  i 

TheJJal.  i.  9.  it  pleafed  God  to  bring  a  Word  oi Power 

unto  them  by  the  mouth  of  Paul  in  the  fame  place. 

Peace.   You  know  (deare  Truth)  it  is  a  common 

plea,  that  Gods  people   now   are   converted   already, 

and  therefore  may  congregate  themfelves,  &c. 

Truth.  Two  things  muft  here  be  cleered  : 

Profen'ed        Firft,   doth   their   converjion   amount    to    externall 

publique    turning  from  Idolls,  i  Thelf.  i.  9.  befide  their  inter- 

iTnorone"  ^^^^   ^^P^'^^i'^^cc,   Faith,  Lovc,   &c.      Secondly,   who 

ly  from     wrought  this  converJjoH,  who  begot  thefe  Children  ? 

finnes        /fgj-  though  the  Corinthiatis  might  have  ten  thoufand 

againft         \  o  .  o 

the  fecond  ^^'^'^•^^^■*">  7^^  P^z// had  begotten  them  by  the  Word. 
Table  in        'Tis  true  (as  Mr,  Cotton  himfelfe  elfewhere  acknow- 


The  Bloudy  Tenent.  295 

ledgeth)  G(?^  fendeth  many  Preachers  in  the  way  ofp^''^°"3ll 
his  providence  (even   in  Babel  myfticall)  though   not^j^^^'^'^l^^j 
according  to  his  Ordinance  and  Injiitution :  So  even  from  falfe 
in  the  wilderjiejfe  [Rev.  12.)  God  provideth   for  the^'^"'^'? 
fuftentation   of  the  woman,  Rev.  i  2.  hy  which  pro- 
vijion  even   in   the   moft  Popif/j  ti/nes  and  places,  yea 
and  by  moll:  falfe  and   Popijh  callings  (now   in   this 
lightfome  Age  confeft  fo  to  be)  God  hath  done  great 
things  to  the  perfonall  converjion,  conjolation,  2.nAjal- 
vatioji  of  his  people. 

But  as  there  feems  yet  to  be  delired  fuch  conjiitu- ^  ^"^^^ 
tion  of  the  Chrijiian  Church,  as  the  fir  ft  injiitution  and  j^g|,"Ii3^^^ 
patterne  calls  for  :   So  alfo  fuch  a  calling  and  convert- hQi'ort  con 
ins:  of  Gods   people  from    Antichridiati   Idols  to   the  ^'^""f^^"' 

-  -•  3nQ  tiicrc- 

Chrijiian   IVorjhip:    And   therefore  fuch   a   Mini/iry  [-q^q  \^q. 
(according    to    the   firft   patterne)    fent    from    Chnjl  ^oje  the 
"JeJ lis  to  renew  and   reftore  [167]    the   Worjhip  ^^'^\ni^Q^^^ 
Ordinances  of  God  in  Chriji.  patterne. 

Laftly,  if  it  ftiould  be  granted  that  without  a  Mi?i- 
ijiry  fent  from  Qhriji  to  gather  Qhftrches,  that  Gods 
people  in  this  Country  may  be  called,  converted  from 
Antichrijlian  Idolls,  to  the  true  worjhip  of  God  in  the 
true  Qhiirch  eftate  and  Ordinances,  will  it  not  follow 
that  in  all  other  Countries  of  the  World  Gods  EledlThe  true 
muft   or   may  be   fo    converted    from    their   feverall  ^^7"^^^^ 
refpedtive  falfe  worjljips  and  Idolatries,  and  brought  fgnTwuh 
into  the  true  Qhrijiian  ilhurch  eftate  without   fuch  a  that  com- 
iVf/«///r_}/ fent  unto  them?    Or   are   there   two   wayes"^    J^ 
appointed  by  the  Lord  Jefus,  one  for  this  Country,  diibuired. 
and  another  for  the  reft  of  the  World?     Or  laftly,  if 
two   or   three   more  (without   a  Minijlry)  fliall   arife 
up,   become   a   Church,  make   Minijters,   &c.    I   ask 


296  The  Bloudy  Tenent. 

whether  thofe  two  or  three,  or  more[,]  mufl:  not  be 
accounted  immediately  and  extraordinarily  ftirred  up 
by  God,  and  whether  this  be  that  fupreme  power  of 
Qhriji  Jejus  (which  they  fpeake  of)  fending  forth 
two  or  three  private  perfons  to  make  a  Qhurch  and 
Minijiers,  without  a  true  Minijlry  of  Chriji  lefus  firft 
fent  unto  themfelves  ?  Is  this  that  conunijjion  (which 
all  Minifters  pretend  unto)  Mat.  28.  19.  &c.  firft,  in 
the  hands  of  two  or  three  private  perfons  becomming 
a  Qhurch,  without  a  mediat  call  from  which  Church 
(fay  they)  there  can  be  no  true  Minijlry,  and  yet  alfo 
confeffe  that  Chrijt  fendeth  forth  to  preach  by  his 
fupreme  power;  and  the  Magijirate  by  his  power 
fubordinate  to  gather  Churches  ? 

CHAP.    CIV. 

Peace^^^Ow  have  taken   great  paines   to   fliew  the 

JL    irreconciliableneffe  of  thofe  their  two  after- 

tions,  vi'z,.  Firft,*  there  is  now  no   Miniftry  (as  they 

fay)  but  what  is  mediat  from   the   Church,  and  yet 

fecondly,  Chrift  Jefus  fends  Preachers  forth  by  his 

fupreme  power  to  gather  the   Church ;   I   now  wait 

to  heare,  how,  as  they  "fay,  the  Magiftrate  may  fend 

"  forth  by  his  power  fubordinate  to  gather  Churches, 

**  enforcing  the  people  to  heare,  &c. 

TheCivill       Truth.    If  there  be  a  Miniftry  fent  forth  by  thrifts 

not^ie-'^^    fupreme />(5i£;t'r;  and  a  Minijlry  fent  forth  by  the  Mag- 

trufted      ijtrates  fubordinate  power  to  gather  Churches,  I  aske 

with  gath-^}^^^.  -g  ^^  difference  between  thefe  two.?    Is  there 

ering  or  .  r    /^i  i  i  i  i  •  tr 

Churches,  any  gathering  or   Churches   but   by  that   commijlion. 
Mat.  28.  Teach  and  baptize"^  And  is  the  civil!  Mag- 


T^he  Bloudy  Tenent.  297 

ijirate  [168]  intrufted  with  a  power  from  Chri/l  as 
his  Deputy  to  give  this  conimiffiofi,  and  fo  to  lend  out 
Minijiers  to  preach  and  baptize  ? 

As  there  is  nothing  in  the  Tejiament  of  Qhrijl  con-  ^^^^^.^ 
cerning  fuch  a  delegation  or  ajjignment  of  fuch  power  ^j^^f  ^"l^ 
of  Chrift  to  the  civill  Magijirate :  So  I  alfo  ask,  fincemore  the 
in   every  free  ^i-aX^  civill  Magijirate s  have   no   moreP^°P'^°J 
power  but   what   the   peoples  of  thofe  States,  Lands  {'rom 
and  Countries  betrulf  them  with,  whether  or  no  (by  whom  the 
this  meanes)  it  muft  not  follow  that  Chrijl  lefus  hath  ^^^^^^  \^_ 
left  with  the  Peoples  and  Nations  of  the  World,  his  ceive  their 
Spirituall   Kingly  power  to   grant  commiffions  andP^^^^""- 
fend  out  Minillers  to  themfelves,  to  preach,  convert 
and  baptize  themfelves  ?   How  inevitably  this  followes 
upon  their  conclufion  of  power  in  Magiftrates  to  fend, 
&c.  and  what   unchriftian  and  unreafonable  confe- 
quences  muft  flow  from  hence,  let  all  conlider  in  the  ,  ,  ^   , 
teare  of  ijod.  (2  chron. 

lehojaphat s  fending  forth   the  Levites  to  teach  in  17-)  a  fig- 
ludah,  &c.  as   they  alledge   it  not;   fo   elfewhere    it^^^^f^ 
fhall  more  fully  appeare   to   be   a   type  and  figure  ofjefusinhis 
Qhriji  lefus  the  only  King  of  his  Church  providing  ^'^"■'^^ 
for  the  feeding  of  his  Church  and  People  by  his  trueciviii 
Qhrijiian  Priejis  and  Levites,  viz.  The  Minijlry  which  Magiftrate 
in  the  Go/pel  he  hath  appointed.  g"^^^^^ 

CHAP.  CV. 

Peace.\T\T^    have   examined   the    Miniftry,  be 

V     V     pleafed    (deare    Truth)   to   fpeake    to 

the  fecond  branch  of  this  head,  viz.  the  maintenance 

of  it :   They  affirme  that  the   Magiftrate  may  force 
38 


298  'The  Bloudy  Tenent. 

out  the  Minifters  maintenance  from  all  that  are 
taught  by  them,  and  that  after  the  patterne  of  Ifrael, 
and  the  argument  from  i  Cor.  9.  Gal.  6.  6. 

Truth.   This  theame,  viz.   concerning  the  main- 
tenance of  the   Priefts  and   Minifters  of  worfhip,  is 
indeed   the   Apple  of  the   Eye,   the  Dianah  of  the 
Dianah\  &c.  yet  all  that  love  Chrift  Jefus  in  fincerity, 
and  foules  in  and  from  him  will  readily  profefTe  to 
abhorre  filthy  lucre  [Tit.  i .)  and  the  wages  of  Balaam 
(both  more  common  and  frequent  then  eafily  is  dif- 
cernable.) 
Gal.  6.  6.      Xo  that  Scripture  Gal.  6.  6.  Let  him  that  is  taught 
ing  the"    ^'^  ^^^  Word  make  him  that  teacheth  partaker  of  all 
mainte-     his  goods  I    I   aufwcr.  That  teaching  was  of  perfons 
"u"^Tf/r°^   converted,    beleevers   entred    into    the   Schoole   and 

the  Min-  .  , 

irtry  ex-    Family  of  Chrift  the  Church,  which  Church   being 
amined.     j  5(^  |  rightly  gathered,  is  alfo  rightly  inverted  with  the 
power  of  the  Lord  "Jejus^  to  force  every  foule  therein 
by  fpirituall  weapons  and  penalties  to  doe  its  duty. 

But  this  forcing  of  the  Magijirate  is  intended  and 
pradlifed  to  all  forts  of  perfons  without  as  well  as 
within  the  Churchy  unconverted^  natural  I  and  dead  in 
finne,  as  well  as  thofe  that  live,  and  feeding  enjoy  the 
benefit  of  fpirituall  food. 
Chrift  Now  for  thofe  forts  of  perfons  to  whom  Chriji 

J  e  us  never  j^/^^  feuds  his  Word  out  oi  Church  eftate,  lewes  or 

appointed       -/        _  _  '  ^ 

a  mainte-  Gentiks^  (according  to  the  Parable  oi Math,  i  3.  high- 
i!^"m °^r  '^^y  ^^^^^^-^i  Jiony  ground^  and  thorny  ground  hearers) 
ters  from  wee  uever  finde  title  of  any  maintenance  to  bee 
the  uncon-exped:ed,  leaft  of  all  to  bee  forced  and  exad:ed  from 
verte   an   (-i^gf^-j^      ]3y  civHl  power  thcv  cauuot  be  forced,  for  it 

unbeleev-    .  •     •//  t      r        t  ~  l-^      r 

ing.  is  no  civill  payment  or  bufinelle,  no  matter  ot  Cafar, 

'  Of  the  Ephefians.   Afts  xix:  28. 


The  Bloudy  Tenent.  299 

but  concerning  God :  nor  hy  fpirituall  power,  which 
hath  nothing  to  doe  with  thole  which  are  without, 
I  Cor.  5. 

It  is  realbnable  to  expe(ft  and  demand  of  fuch  as 
live  within  xh^Jiate  a  civil!  maintenance  oi  their  <:/^77/ 
officers,  and  to  force  it  where  it  is  denyed.  It  is  rea- 
fonable  for  a  Schoole-majier  to  demand  his  recom- 
pence  for  his  labour  in  his  Schoole :  but  it  is  not 
reafonable  to  expe(5l  or  force  it  from  Jira?2ges,  enemies, 
rebels  to  that  City,  from  fuch  as  come  not  within,  or 
elfe  would  not  bee  received  into  the  Schoole.  What 
is  the  Church  oi  Chrijl  J  ejus,  but  the  City,  the  Schoole, 
and  Fafnily  oiChriJi  '^  the  Ojficers  of  this  City,  Schoole, 
Family,  may  reasonably  expert  maintenance  from 
fuch  [as]  they  minifter  unto,  but  not  from  Grangers, 
enemies,  &c. 

Peace.   It  is  moft  true   that   iinne   goes   in  a  linke.  They  that 
for  that  tenent  that  all  the  men  of  the  world  may  bee^°"^P'^^' 
compelled   to    heare   Chriji   preach    (and   enjoy    theheare, 
labours  of  the  Teacher  as  well   as  the  Church  it  felfe)  compel! 
forceth  on  another  alio  as  evill,  viz.  that  they  lliould  [^^"  ^^,  °or 
alfo  be  compelled  to  pay,  as  being  moft  equall  and  their  hear- 
reafonable  to  pay  for  their  converlion.  '"S  ^"^. 

r-r-         I      r^  r  irr-i  c    T  converlion 

Truth.  Some  ule  to   urge  that    1  ext  or  Luc.  14.  Luc  14. 
Compell  them  to  come  in.'     Compell  them  to  MaJ/e  Compdl 

■  Auguftine  fell  into  this  falfe  interpre-  in  viis  &  in   fepibus,  id  efl  in  hasrefibus 

tation    in    advocating     the    coercion    of  &  in  fchifmatibus  coguntur  intrare."    Ep. 

heretics.    "In  illis  ergo,  qui  leniter  pri-  ad  Bonifacium,  185.  O/i^r/7,  torn,  ii  :  653. 

mo  addufti  funt,  completa  eft  prior  obe-  "  Putas  neminem   debere  cogi   ad  jul- 

dientia :     in   irtis  autem,    qui    coguntur,  titiain,  cum  legas  patremfamilias  dixifle 

inobedientia  cocrcetur.       Quapropter  fi  fervis,    l^iocumque  inveneritis   cogite    in- 

poteftate  quam    per   religionem  ac   fidem  trare?"   Ep.  ad  Vincentium,  93.  Opera, 

regum,  tempore  quo  debuit,  divino  mu-  torn,  ii:  232.   Cf.  Ep.  ad  Donatum,  174. 

nere  accepit  Ecclefia,  hi  qui  inveniuntur  Opera,  torn,  ii :  616. 


and 


300  The  Bloudy  Tenent. 

them,  ex-  (f^y  the  Papijis:)  compell  them  to  Church  and  Com- 
mon prayer,  fay  the  Protejlants :  Compell  them  to 
the  Meeting,  fay  the  New  Englip.  In  all  thefe  com- 
puljions  they  difagree  amongft  themfelves :  but  in 
this,  viz.  Compell  them  to  pay[;]  in  this  they  all 
agree. 

Q^com-  ^      There  is  a  double  violence  which  both  Errour  and 

pulfion.     Falfliood  ufe  to  the  foules  of  men. 

Morall  170]  Firft,  morall  and  perfwafive,  fuch  was  the  per- 
fwafion  firft  ufed  to  lofeph  by  his  Mijtris :  fuch  was 
the  perfwajions  of  Tamar  from  Ammon  :  fuch  was 
the  compelling  of  the  young  fnan  by  the  Harlot,  Prov. 
7.  (liee  caught  him  by  her  much  faire  Jpeech  and 
kijfes.  And  thus  is  the  whole  world  compelled  to 
the  worfliip  of  the  Golden  Image,  Dan.  3. 

Civill  The  fecond   Compuliion  is  civill,  fuch   as  lofephs 

Compul-  Miftris  began  to  pradife  upon  lofeph  to  attaine  her 
whorifh  delires. 

Such  as  Ammon  pradlifed  on  Tamar  to  fatisfie  his 
brutifh  luft. 

And  fuch  was  Nabuchadnezzars  fecond  compuliion, 
his  fiery  Furnace,  Dan.  3.  and  myfticall  Nabuchad- 
nezzars killing  all  that  receive  not  his  marke.  Rev.  1 3. 

Calvin  alfo  follows  Auguftine  and  fuf-  Bayle  ufed  this  text  for  the  title  of  his 
tains  the  argument  for  perfecution  drawn  book  Contrains-les  d^entrer,  in  which 
fron  MspafTage;  "Intereanon  improbo,  more  direftly  than  in  his  Diftionary  he 
quod  Augullinus  hoc  teftimonio  fspius  advocates  religious  toleration.  "  At  the 
contra  Donatiftas  ufus  eft,  ut  probaret,  beginning  of  this  work  Bayle  difclaims 
priorum  principum  edidlis  ad  veri  Dei  any  intention  of  entering  into  a  critical 
cultum  et  fidei  unitatum  licite  cogi  prs-  examination  of  the  pafTage  that  he  had 
fraflos  et  rebelles  :  quia,  etfi  voluntaria  taken  as  his  motto.  His  refutation  of 
eft  fides,  videmus  tamen,  iis  mediis  utili-  the  perfecutor's  interpretation  refts  not 
ter  domari  eorum  pervivaciam,  qui  non  on  any  detailed  criticilm,  but  on  a  broad 
nifi  coafti  parent."  Commentarii,  in  loco,  and  general  principle."  Lecky,  Ration- 
torn,  ii :  43.  alijm  in  Europe,  ii :  66. 


The  Bloudy  Tenent.  301 

The  firft  fort  of  thefe  violences,  to  wit,  by  power-  ^^^  ^in- 
full   argument   and   perfwafion,   the  Minijlers  of  the^j^^jj^^ 
Gojpel  2M0  \i{^.      Hence  all   thofe  powerfull  perfwa-Jefus  com- 
fions  of  Wifedomes  Maidens,  Pro.  o.      Hence  (faith  P^'^  V'^^ 

r,        ;      1  ■  1  r     1  r  /  r         ^     ^°  Other 

raul)  knowing  the  terrotir  or  the  Lord,  we  perlwadefword 
men,  2  Cor.  c.  and   pull  fome   out  of  the  fire,  faith  then  that 
lude :  fuch  muft  that  cotnpuljion  be,  Luc.  14.  viz.  ^^^ ^q^[\^\\^^ 
powerfull  perfwafions  of  the   Word,  being  that  two-  fword  of 
edped  fword   comminp;  out  of  the   mouth  oi  Chri/i^'^^^'P^'^^'^ 

;r    7?       .       1    .  n  n  '     -n  r  r        1  •        •  With  two 

lejus  m  nis  true  Minijters  lent  forth  to  invite  pooreg^ges^ 
finners  to  partake  of  the  Feaji  of  the  Lambe  of  God. 
The  civill  Minijiers  of  the  Commonweale  cannot  be 
fent  upon  this  biijincjfe  with  their  civill  weapons  and 
compulfiojis ,  but  the  fpirituall  Minijier  of  the  Go/pel 
with  his  fpirituall  fword  of  Chrijls  mouth,  a  fword 
with  two  edges. 

But   more  particularly  the  contributions  of  ChriJisT\\tmdi\n- 
Kingdome  are  all  holy  and  fpirituall,  though  confift-  J^"  M?ni°/ 
ing  of  materiall    t.2iTih\y  Jubjtance,    (as   is    Water   intryfpirit- 
Baptijme,  Bread  ^ind  Wine  in  the  Supper)  and  joyned"^^^- 
with  prayer  and  the  Lords  Supper,  AB.  2.  42. 

Hence  as  Prayer  is  called  Gods  facrijice,  fo  are  the  Natural! 
contributions  and  mutuall  fupplyes  of  the  Saints,  fac-  "^^"  "^^^ 

.,,  r,/  ■!  1  i.    J  ^  neither 

npces,  Phil.  4.      ^    ^    _  ^  t,,ly  ^or- 

Hence  alfo  as  it  is  impoffible  for  naturall  men  toftip  nor 
bee  capable  of  Go^j-  worjhip,  and   to   feed,  be  nour- "^^'"^^'" 
ifhed  and  edified  by  any  fpirituall  ordinance,  no  more 
then  a  dead  childe  C2injucke  the  breaft,  or  a  dead  man 

So  alfo  is  it  as  impoffible  for  a  dead  man  yet  lodged 
in  the  grave  of  Nature  to  contribute  fpiritually  (I 
meane  according  to  Scriptures  rule)  as  for  a  dead  man 
to  pay  a  reckoning. 


302  'The  Bloudy  Tenent. 

I  queftion  not  but  natural!  men  may  for  the  out- 
ward ad:  preachy  pray,  contribute,  &c.  but  neither  are 
they  worfliippers  fuitable  to  him  [171]  who  is  a 
Spirit  [lohn  4.)  nor  can  they  (leaft  of  all)  bee  forced 
to  worfhip  or  the  maintenance  of  it,  without  a  guilt 
of  their  hypocrifie. 

Peace.  They  will  fay,  what  is  to  be  done  for  their 
foules  ? 

Truth.  The  Apojiles  (whom  wee  profefTe  to  imi- 
tate) preached  the  Word  of  the  Lord  to  unbeleevers, 
without  mingling  in   worflnp  with  them,  and  fuch 
Preachers  and   preaching,   fuch  as  pretend  to  be  the 
true  Mijiijlry  of  Chriji,   ought    to    be   and   pradtife : 
Not  forcing  them  all  their  dayes  to  come  to  Church 
and  pay  their  duties,  either  fo  confeffing  that  this  is 
their  Religion  unto  which  they  are  forced  :   or  elfe 
that  (as  before)  they  are  forced  to  be  of  no  Religion 
all  their  dayes. 
Rebels  not      The  wav  to  fubdue  Rebels  is  not  by  correfpondence 
bycompli-^rid  couunumou  with  them,  by  rorcmg  them  to  keepe 
ance,  but  the  City  Watches,   and  ^2iy  Jejfements,  &c.  which  all 
reiftance.  ^^^^  ^^  pradifed   (upon  compulfion)   treacheroufly, 
the  firft  work  with  fuch  is  powerfully  to  fubdue  their 
judgments  and  wills,  to  lay  downe  their  weapons,  and 
yeeld  willing  fubjedion  :   then  come  they  orderly  into 
the  City,  and  fo  to  Citie  priviledges. 

CHAP.  CVI. 

Peace.  T^hea-fe  you  now  (deare  Truth)  to  difculTe  the 
XT    Scriptures  from  the  Old  Tejiament,  Nehem. 
13.  and  2  Chron.  31. 


The  Bloudy  Tenent.  303 

Truth.   God   gave   unto   that  Nationall  Church  of^he  na- 
the  Jevves  that  excellent  Land  of  Canaan,  and  therein  ch'Jfrch 
Houjes  furnilhed,  Orchards,  Gardens,  Vineyards,  Oliveoi  the 
yards.  Fields,  Wells,  &c.  they  might  well  in  this  fet--^^.^" 
tied  abundance,  and   the  promiled   continuation  and  be  forced 
increafe  of  it  afford  a  large  temporall  fupply  to  their  to  a^e"led 
Priejis  and  Levites,  even  to  the  Tenth  of  all  they  ^^^^^^^'qI^ 

poiTeiTe.  their 

Gods  people  are  now  in  the  Gof pel  hro\x^\.  into  a  P*"'^!^^ '^/^"^ 
fpirituall  land  oi  Canaan,  flowing  with  fpirituall  milk  the  Chrif- 
and    honey,    and    they   abound    with  fpirituall  and  tian 
heavenly  comforts,  though   in  a  poore  and  perfecuted     ^^^  ' 
condition,  therefore  an  inforced  fetled  maintenance  is 
not  futable  to  the  Gofpel,  as  it  was  to  the  Minifry  of 
Priejis  and  Levites  in  the  Law. 

Secondly,  in  the  change  of  the  Church  eftate,  there 
was  alfo  a  change  of  the  Priefthood  and  of  the  Law, 
Heb.  7.  Nor  did  the  Lord  lefts  appoint  that  in  his 
Church,  and  for  the  maintenance  of  his  [172]  Min- 
ijirie,  the  Civill  /word  of  the  Magijirate,  but  that  the 
Spirituall  Sword  of  the  Miniftrie  fhould  alone  com- 
pell. 

3.   Therefore  the  compulfon   ufed  under  i/d'z^'/^/^Z'rpj^^Qj^jjj 
and  Nehemiah,  was  by  the  civill  and  corporall  Sword,  Sword  of 
a  type  (in  that  typicall  State)  not  of  another  materiall^^^  ^^' 
and  corporall,  but  of  an  heavenly  and  fpirituall,  even  church  of 
they'Z£;or^  of  the  Spirit,  with  which  Chrifl  fighteth,  the  Jewes 
Revel.    -2.    which    is    exceeding:    iharpe,    entring    in^°"     ^T 

•J  ^  ^    ,      o  r    '  o  type  out 

between   \.\\q  foule  tlwA  fpirit,   Heb.  4.  and- bringing  a  Civill, 
every  thought  into  captivitie  to  the  obedience  of  Chrif^^^^_  ^ 
Jefus :   He  that  fubmits   not  at  the   fliaking  of  thissword"^ 
fword,  is  cut  off  by  it ;  and  he  that  defpifeth   this  of  the 


No  man 
fhould  be 


304  The  Bloudy  Tenent. 

Chnflian    fword,  all  the  power  in  the  World  cannot  make  him 

Church.  n  •  11-  r  •  ■  r 

a   true   worj/jipper,   or   by  his  purle  a   mamteiner  or 
Gods  worjhip. 

Laftly,  If  any  man  profeffing  to  be  a  Minijler  of 
bound  to    Cbriji  "J ejus,  {hall  bring  men   before  the  Magijirate 
worfhip,    (as    the   practice   hath   been,   both   in  Old  and  New 
nor  main-  ^yiglatid]  for  not  paying  him   his  wages  or  his  due  : 
Worfhip    I  aske  (if  the  voluntarie  confent   of  the   party  hath 
againil      j^qj-  obliged  him)  how  can  either  the  officers  of  the 
confent.     Pcirijld,  Church,  or  of  the  Civill  State  compell  this  or 
that  man  to  pay  fo  much  (more  or  lelfe)  to  main- 
taine  fuch  a  Worjlnp  or  Minijlrie  ?  I  ask  further,  if 
the  determining  what  is  each  mans  due  to  pay,  why 
may  they  not  determine  the  tenth  and  more,  as  fome 
defired  {others  oppoling)  in  New  Englarid,  and  force 
men  not  only  to  maintenance,  but  to  a  'Jewifld  main- 
tenance. 

Peace.    Yea   but   (fay   they)    is   not   the  Labourer 

worthy  of  his  hire? 

Chnfts  Truth.   Yes,  from  them  that  hire  him,  from   the 

worthy  o^Church,   to  whom   he  laboureth   or   miniftreth,  not 

their  hire,  from  the  CivUl  State  2  no  more  then  the  Minifter  of 

then^'X   ^^^  Civill  State  is  worthy  of  his  hire  from  the  Church, 

hire  them  but  from  the  Civill  State,  (in  which  I  grant  the  per- 

fons  in   the   Church   ought  to   be  affiftant   in  their 

Civill  refpedls.) 

Peace.  What  maintenance  (fay  they)  fhall  the  Min- 
iftrie  of  the  Gofpell  have  ? 
What  Truth.   We  finde  two  wayes  of  maintenance  for 

mainten-    the  Miniftrie  of  the  Gofpell,  propofed  for  our  direc- 
anceChrifl^-^j^  in  the  New  Teftament. 

hath  ap-  r>-    n         1  r  •  •  •  ~      \ 

pointed         Firft,   the   free   and   willing   contribution  of   the 


The  Bloudy  Tenent.  305 

Saints,  according  to    i  Cor.  16.  Luc.  8.  3.  &c.  upon  his  Min- 
which  both  the  Lord  Jelus,  and  his   Minifters  hved.  JhrCof- 

Secondly,  the  dihgent  worke  and  labour  of  their  pell, 
owne  hands,  [173]  as  Paul  tells   the   ThelTalonians, 
and  that  in  two  cafes  : 

1,  Either  in  the  inabilities  and  neceffities  of  the 
Church. 

2.  Or  for  the  greater  advantage  of  Chrirts  truth  ; 
as  when  Paul  faw  it  would  more  advantage  the  name 
of  Chrift,  he  denies  himfelfe,  and  falls  to  worke 
amongft  the  Corinthians  and  ThelTalonians. 

Let  none  call  thefe  cafes  extraordinary  :  for  if  per- 
fecution  be  the  portion  of  Chrifts  ilieep,  and  the 
bujines  or  worke  of  Chriji  muft  be  dearer  to  us  then 
our  right  eyes  or  lives,  fuch  as  will  follow  Paid.,  and 
follow  the  Lord  "Jefus,  muft  not  thinke  much  at,  but 
rejoyce  in  poverties,  necej/ities,  hunger,  cold,  nakednejfe, 
&c.  The  Stewards  of  Chrift  J  ejus  muft  be  like  their 
Lord,  and  abhorre  to  fteale  as  the  evill  Steward,  pre- 
tending that  he  ftiamed  to  beg,  but  peremptorily,  dig 
he  could  not. 

CHAP.    CVII. 

Peace. f^^'^Q  and  the  laft  branch  (deare  Truth) 
V^  remaines  concerning  Schooles. 

**  The  Churches  (fay  they)  much  depend  upon  the 
**  Schooles,  and  the  Schooles  upon  the  Magijirates. 

Truth.    I   honour  Schooles  for   Tongues  and  Arts  i"^ 

'  In  The  Hireling  Minijiry  none  of  Englifh  Univerfuies  at  greater  length. 
Chrijls,  (London,  Printed  in  the  fecond  He  expreffly  difclaims  any  prejudice 
Moneth,  1652.)  pages  14,  15,  16,  17,  againil  learning  and  education.  "I  heart- 
Williams    repeats    thefe    views    on    the  ilv  acknowledge  that  among  all   the  out- 

39 


3o6 


The  Bloudy  Tenent. 


Univer- 
fities  of 
Europe  a 
caufe  of 
univerfall 
fins  & 
plagues, 
yet 

Schooles 
honoura- 
ble for 
Tongues 
and  Arts. 


Chrifts 
church  hi; 


but  the  injlitution  of  Europes  Univerjities,  devoting 
perfons  (as  is  faid)  for  Scholars,  in  a  Monajiicall  wsiy^ 
forbidding  Mariage  and  Labour  to,  I  hold  as  far  from 
the  mind  of  lefus  Chrift,  as  it  is  from  propagating 
his  Name  and  Worfhip. 

We  count  the  Univerfities  the  Fountaines,  the 
Seminaries  or  Seed-plots  of  all  Pietie  :  but  have  not 
thofe  Fountaines  ever  fent  what  ftreames  the  Times 
have  liked  ?  and  ever  changed  their  tafte  and  colour 
to  the  Princes  eye  and  Palate  ? 

For  any  depending  of  the  Church  of  Chrift  upon 
fuch  Schooles,  I  finde  not  a  tittle  in  the  Teftament 
of  Chrift  lefus. 

I  finde  the  Church  of  Chrift  frequently  compared 


zvaril  Gifts  of  God,  humane  learning  and 
the  knowledge  of  Languages  and  good 
Arts,  are  excellent  and  excel!  other  out- 
ward gifts y  as  far  as  light  excels  darkneffe, 
and  therefore  that  Schools  of  humane 
Learning,  ought  to  be  maintained,  in  a 
due  way  and  cherifhed."  p.  14,  "  Far 
be  it  from  me  to  derogate  from  that 
honourable  civility  of  training  up  of  Youth 
in  Languages  and  other  humane  Learning. 
All  that  I  bear  witnefle  againil,  is  the 
counterfeiting  and  facrilegious  arrogating 
of  the  titles  and  rights  of  Gods  Saints, 
and  Churches  which  are  the  only  Schools 
of  the  Prophets^  p.  17,  *'  Upon  a  due 
furvey  of  their  Injiitutions  and  continuall 
praftices  compared  with  the  lall;  Will 
and  Tefament  of  Chrill  Jefus,  they  will 
be  found  to  be  none  of  Chriils,  and  that 
in  many  refpefts.  Firft,  as  to  the  name 
Schollar,  although  as  to  humane  learning, 
many  wayes  lawtull,  yet  as  it  is  appro- 
priated to  fuch  as  praftife  the  Minillry, 
have   been   at  the    Univerfities  (as   they 


fay)  It  is  a  facrilegious  and  theevifh  title, 
robbing  all  beleevcrs  and  Saints,  who  are 
frequently  in  the  Tejlament  of  Chrift, 
ftiled  Dilciples  or  Schollars  of  Chrift 
Jelus,  and  only  they  as  Bcleevers.  Sec- 
ondly, As  to  their  Monkifh  and  idle 
courfe  of  life.  '■'  *  *  Thirdly,  As  to 
their  Popify  and  vaunting  Titles  fo  ftrange 
trom  the  New  Teftament  and  language  of 
Chrift  Jefus.  *  *  *  Fourthly,  As  to 
their  (pretended)  Spirituall  and  holy 
exercifes  proper  onely  to  the  Churches 
and  Aff'emblies  of  the  Saints  (the  onely 
Schools  of  the  Prophets  appointed  by 
Chrift  Jefus:  Fifthly,  As  to  their  being 
prepared  and  fitted  by  thefe  means,  as  in 
a  way  of  Prentiftpip,  to  fet  up  the  Trade 
and  way  of  Preaching,  the  fcience  or 
faculty  of  Spirituall  merchandife  ( Revel. 
18.  in  a  deep  Mifterf)  of  all  forts  of 
Spices  and  precious  things,  the  precious 
and  fweet  Truths  and  Promifes  of  holy 
Scripture,  Sic."  TpY'-   H-  '5-   l^. 


The  Bloudy  Tenent.  307 

to  a  Schoole :  All  Beleevers  are  his  Difctples  or  Schol-  ^"^{j°°!^' 
ars^  yea  wotnen  alio,  ^^j-  9.  36.  There  was  a  certainegeijeyers 
Dijciple  or  Scholar  called  Dorcas.  Scholars. 

Have  not  the  Univerjities  facrilegiouily  ftole  this 
blelfed  name  ot  Chrijh  Scholars  from  his  people  ?  Is 
not  the  very  Scripture  language  it  felfe  become  abfurd, 
to  wit,  to  call  Gods  people,  elpecially  Women  (as 
Dorcas)  Scholars? 

174]  Peace.  Some  will  object,  how  fhall  the  Scrip- 
tures be  brought  to  light  from  out  of  Popijh  darknejfe, 
except  thefe  Schooles  of  Prophets  convey  them  to  us  ? 

Truth.  I  know  no  Schooles  of  Prophets  in  the  New 
Tejiaffient^  but  the  particular  Congregation  of  Chriji 
yej'us,  I  Cor.  14.  And  I  queftion  whether  any  thing 
but  Sinne  ftopt  and  dried  up  the  current  of  the  Spirit 
in  thofe  rare  gifts  of  tongues  to  Gods  jons  &  daugh- 
ters^ lerving  fo  admirably  both  for  the  understanding 
of  the  Originall  Scriptures,  and  alfo  for  the  propa- 
gating ot  the  name  of  ChriJl. 

Who   knowes   but   that    it   may   pleafe    the    Lord,     ° 
agame  to  cioath  his  people  with  a  fpirit  ot  zeale  and  but  God 
courage  for  the  name  of  ChriJl,  yea  and  powre  forth  mayagaine 
thofe  fiery  ftreames  againe  of  Tongues  and  Prophecie^^^^^}^  the 
in  the  rejiauration  of  Zion  f  gifts  of 

If  it  be  not  his  holy  pleafure  lb  to  doe,   but  that^°"^""- 
his  people  with  daily  ftudy  and  labour  muft  dis:  to  Tongues 

_         y  y  o  attainable 

come  at   the  Originall  Fountaines,   Gods  people  have  out  of 
many  wayes  (befides  the  Univerfitie,  lazie  and  Mo«/^- <^xtord 
ifi)  to  attaine  to  an  excellent  meafure  of  the  know- ^|^i  1  ^J"" 
ledge  of  thofe  tongues. 

That  moft  defpifed  (while  living)  and  now  much 


308  The  Bloudy  Tenent. 

Mr.  Ainf-  honoured    Mr.    Ainfworth^'    had    fcarce    his    Peere 

^^"^    '      amongft  a  thoufand  Acade77iians  for  the  Scripture  Orig- 

inalls^  and  yet  he  fcarce  fet  foot  within  a  Colledge  walls. 

CHAP.  CVIII. 

Peace. ^  Shall  now  prefent  you  with  their  10.  Head, 
X  viz.  concerning  the  Magiftrates  power  in 
matters  of  Dod:rine. 

'*  That  which  is  unjuftly  afcribed  to  the  Pope,  is 
"  as  unjuftly  afcribed  to  the  Magiftrates,  viz.  to  have 
**  power  of  making  new  Articles  ot  Faith,  or  Rules 
**  of  Life,  or  of  prefling  upon  the  Churches  to  give 
"  fuch  publike  honour  to  the  Apocrypha  writings,  or 
"  HomiHes  of  men,  as  to  read  them  to  the  people  in 
"the  roome  of  the  Oracles  of  God. 

Truth.  This  Pojition  ftmply  confidered  I  acknow- 
ledge a  moft  holy  truth  of  God,  both  againft  the 
Pope,  and  the  Civill  Magijlrates  challenge,  both  pre- 
tending to  be  the  Vicars  of  Chrijt  J  ejus  upon  the 
Earth.  Yet  two  things  here  I  fliall  propofe  to  con- 
Jideration. 

•  Henry    Ainfworth   was   a   Separatill,  out    all    exception)   in   that    way,    who 

and  teacher  of  the  church  in  Amlterdam.  refilled    Communion     with    hearing    in 

He  wrote  Annotations  of  the   Five  Books  England.^'  Cotton's  Jnfwer, -p.  122.  "Mr. 

of  Mofes,  the  Pfalms,  nnd  the  Song  of  Sol-  Airfworth,  a  man  of  a  more  modeft  and 

omon.     A   lift   of  his  works   is  given  in  humble  fpirit,  and   diligently  ftudious  of 

Brook's  Puritans,  ii  :  303.  the  Hebrew  Text,  hath  not  been  unufe- 

Bifhop  Hall   {^Apology  againft  Brown-  ful  to  the   Church   in  his   Expofition  of 

ifts.  Works,  x:  5-1 13. j  treats  Ainfworth  the    Pentateuch,  efpecially  of  Mofes  his 

with  as  much  refpeft  as  he  could  feel  for  Rituals,  notwithilanding  ibme  uncircum- 

one    of  his   feft,    and    evidently   regards  cifed,  and  ungrounded  Rabbinical  obfer- 

him  as  its  moll  learned  man.  vations  recited,   but  not  refuted."    Way 

Even  Cotton  gave  him  praife.     "Mr.  of  Cong.  Churches  Cleared,  p.  6. 
Aynfworths  name  is  of  beft  efteeme  ( with- 


The  Bloudy  Tenent.  309 

Firft,  lince  the  Pat'lianiejit  of  England  thrufl   the  ^'"g 
Pope  out  of  his  chaire  in  Kngland^  and  fet  downeg '|^^-jo^^jj 
King  Henry  the  8.  and  his  Succejfours  [175]    in   the  in  the 
Popes  roome,  eftabhfliinp-  them  fupreme  Governours   °^.^^  . 

I  ^  o_  I  cn3ircin 

of  the  Church  of  Rngland\\\  fince  fuch  an  abfolute^ci;-  England. 
eminent  is  given  by  all  men  to  them  to  be  Guardians 
of  the  firft  Table  and  worjlnp  of  GW;  to  fet  up  the 
true  worjhip,  to  fupprefte  all  falfe,  and  that  by  the 
power  of  the  Sword  \  and  therefore  confequently  they 
muft  judge  and  determine  what  the  true  is,  and  what 
ih^falfe\:\ 

And  lince  the  Magijlrate  is  bound  (by  thefe^^  the 
Authours  principles)  to  fee  the  Church,  the  Church  ^^^^^^^_ 
officers  and  members  doe  their  duty,  he  muft  there- ifh  in  Spir- 
fore  judge  what  is  the  Churches  duty,  and  when  fhe  ""^'^ '^^J^^^ 
pertormes  or  not  performes  it,  or  when  (lie  exceeds,  of  ne'cefli- 
ib  likewife  when  the  Minijiers  performe  their  duty,  ty  he  judge 
or  when  they  exceed  it.  in  Spirit- 

Ai-'i  •?  n-1  •  caules 

And  it  the  Magtjirate  muft  judge,  then  certainly  alio, 
by  his  owne  eye,  and  not  by  the  eyes  of  others,  though 
alfembled  in  a  Nationall  or  Generall  Councell. 

Then  alfo  upon  his  judgement  muft  the  people 
reft,  as  upon  the  minde  and  judgement  of  Chrift,  or 
elfe  it  muft  be  confeft  that  he  hath  no  fuch  power 
left  him  by  Chrift  to  compell  the  foules  of  men  in 
matters  of  Gods  worfliip. 

Secondly,  concerning  the  Apocrypha  writings  andApocn- 
Hotnilies  io   be  urged  by  the   Magiftrate   to   be   read  ^'^^' ^°"^' 

o  J  o  mon  1  rav- 

unto  the  people  as  the  Oracles  of  God:   I  aske  if  thcer  and 
Hojnilies  ot  England  coni2.\n  not  in  them  much  pre- ^^""1"'"^^' 
tious  and   heavenly  matter!    Secondly,  if  they  werej'oo^^j'^fore- 
not  penn'd  (at  leaft  many  of  them)  by  excellent  men  fathers. 


lO 


The  Bloudy  Tenent. 


A  cafe. 


for  learnings  holinejfc,  and  witneffe  of  Chrijls  Truth 
incomparable.  Thirdly,  were  they  not  authorifed  by 
that  moft  rare  and  pious  Prince  Ed.  6.  then  head  of 
the  Church  of  Englajid'^  With  what  great  folemnity 
and  rejoycing  were  they  received  ot  thoufands  r' 

Yet  now  behold  their  children  after  them  iharply 
cenfure  them  for  Apocrypha  writings  and  Homilies 
thruft  into  the  roome  of  the  Word  of  God^  and  fo 
falling  into  the  conjidcration  of  a  falle  and  counterfeit 
Scripture. 

I  demand  of  thefe  worthy  men  whether  a  fervant 
of  God  might  then  lawfully  have  refufed  to  read  or 
heare  fuch  a  falfe  Scripture } 

Secondly,  if  fo,  whether  King  Edward  might  have 
lawfully  compelled  fuch  a  man  to  yeeld  and  fubmit. 


•  Bifhop  Short  fays  ( Hijiory  of  Church 
of  England,  chap.  viii.  ^41  2,  note,)  "The 
hiflory  of  the  compofition  of  the  Homi- 
lies is  buried  in  fo  much  obicurity  that 
a  fhort  note  will  convey  to  the  reader  all 
that  is  known  concerning  them.  The 
firft  volume  is  generally  attributed  to 
Cranmer,  Ridley,  Latimer,  Hopkins  and 
Becon.  Burnet  (^Pref.  to  the  Thirty 
Nine  Articles,  p.  iii.)  fays  that  Jewel 
was  particularlv  engaged  in  compiling 
the  fecond.  Archbifhop  Parker,  how- 
ever, in  1563,  fpeaks  of  them  as  being 
"  revifed  and  finifhcd,  with  a  fecond  part 
by  him  and  the  other  bilhops."  (Strype's 
Parker,  i:  253.)  The  homilies  on  Sal- 
vation, Faith,  and  Good  Works,  are 
with  reafon  attributed  to  Cranmer."  The 
firfl  edition  of  the  firft  book  was  publifli- 
ed  July,  1547,  I  Edward  VI. 

The  Puritans  always  felt  a  diflike  for 
the  public  ufe  of  the  Apocrypha.  It 
was   one   of  the    accufations    of   Martin 


Mar-prelate  againft  Archbilhop  Whit- 
gift,  "  that  he  commanded  the  Apocry- 
pha to  be  bound  up  with  the  Bibles." 
Strype's  Lfe  of  Whitgift,  i :  590.  It  was 
one  of  the  objedlions  to  the  Book  of 
Common  Prayer  in  the  Apology  of  the 
Lincolnfhire  minillers  prefented  to  James 
I.  in  1604,  that  it  made  a  dilproportion- 
ate  ufe  of  leflbns  from  the  Apocrypha. 
Neal's  Puritans,  i :  246.  In  the  Hampton 
Court  Conference  (Jan.  16,  1603,)  the 
Puritan  minifters  took  exceptions  eipe- 
cially  to  the  Service  book,  and  among 
other  points  to  the  reading  of  the  Apoc- 
rypha. Strype's  Whitgift,  iii:  404.  In 
the  Savov  Conference  (166O  the  fame 
exceptions  were  taken  by  Baxter  in  be- 
half of  the  Nonconformifts,  but  only  to 
lead  to  the  infertion  of  new  Apocryphal 
leflbns,  with  the  conceflion  that  they 
fliould  not  be  read  on  Sundays.  Short, 
Hif.  Church  of  England,  chap.  xv.  §67 1 . 
Neal's  Puritans,  ii :  233. 


The  Bloudy  Tenent.  3 1 1 

or  elfe  have  perfecuted  him,  yea  (according  to  the 
Authors  principles)  whether  he  ought  to  have  fpared 
him,  becaufe  after  the  admonitions  of  fuch  pious  and 
learned  men,  this  man  Ihall  now  prove  an  Hereticke^ 
and  as  an  obftinate  perfon  fmning  againft  the  light  of 
his  owne  confcience  "l 

176]  In  this  cafe  what  fliall  the  confcience  of  the  fub- 
je6t  doe,  awed  by  the  dread  oi  the  moft  High  f  What 
(hall  the  confcience  of  the  Magijirate  do,  zealous  for 
his  glorious  Reformation^  being  conftantly  perfwaded 
by  his  Clergy  of  his  Lieut enantflnp  received  from 
Chrift  ^ 

Again,  what  priviledge  have  thofe  worthy  fervants  Reforma- 
of  Go^  either  in  Old  or  New  England^  to  be  exempted  fambi"^ 
from  the  miftakes,   into  which   thofe  glorious  fVor- 
thies  in  A'.  Edwards  time  did  fall?   and  if  fo,  what  Bloudy 
bloudy  conclufons  are  prefented  to   the  World,  per-^°"^'"' 
fwading   men   to  plucke   up   by  the  Roots  from   the 
Land  of  the  living,  all   fuch   as   feem   in   their   eyes 
hereticall  or  obftinate  ? 

CHAP.   CIX. 

Peace.  T'A  Eare  Truth ,  What  darke  and  difmall  bloudy 
J_-/  paths  doe  we  walke  in  ?  How  is  thy  name 
and  mine  in  all  ages  cried  up,  yet  as  an  Englifti  Flag 
in  a  Spanilh  bottome,  not  in  truth  but  dangerous 
treachery  and  abufe  both  of  Truth  and  Peace  ? 

We  are   now   come  to  the    11  Head  which  con-n  Head. 

cernes  the  Magiftrates  power  in  worfhip. 
"  Firft,   they   have   power   (fay   they)    to   reforme 
"  things  in   the  worfhip  of  God  in   a   Church   cor- 


312  T^he  Bloudy  Tenent. 

"  rupted,  and  to  eftablifh  the  pure  worfhip  of  God, 
**  defending  the  fame  by  the  power  of  the  fword 
"  againft  all  thofe  who  fliall  attempt  to  corrupt  it/ 

"  For  firft,  the  reigning  of  Idolatry  and  corruption 
"  in  Religion  is  imputed  to  the  want  of  a  King, 
"  ludges  17.  5,  6. 

"  Secondly,  Remiffenes  in  Reforming  Religion,  is 
**  a  fault  imputed  to  them  who  fuffered  the  High 
"  Places  in  IJrael\^,\  and  in  Gallio,  who  cared  not  for 
*'fuch  things,  ABs  18. 

"  Thirdly,  Forwardnelfe  this  way  is  a  duty  not  only 
"  for  Kings  in  the  Old  Teftament,  but  for  Princes 
"under  the  New,  i  Ti?7i.  2.  2.  Rom.  13.  4.  Efay  49. 
"  23.  Neither  did  the  Kings  oi Ifrael  reforme  things 
"  amilfe  as  types  of  Chrift,  but  as  Civill  Magiftrates, 
"  and  fo  exemplary  to  all  Chriftians.  And  here  Ref- 
"  ormation  in  Religion  is  commendable  in  a  Perlian 
"King,  Ezra  J.  23.  And  it  is  well  knowne  that 
"  remilTenes  in  Princes  of  Chriftendome  in  matters 
"  of  Religion  and  Worfliip  (divolving  the  care  thereof 
"  only  to  the  Clergy,  and  fo  fetting  the  Homes  thereof 
"upon  the  Churches  head)  hath  been  the  caufe  of 
"  Antichriftian  inventions,  ufurpations  and  corruptions 
"  in  the  Worfhip  and  Temple  of  God. 
177]  "  Secondly,  they  have  not  power  to  preife  upon 
"  the  Churches,  fliinted  Prayers,  or  fet  Liturgies, 
"  whether  New  or  Old,  Popifli,  or  others  under  col- 
"  our  of  uniformity  of  Worfliip,  or  morall  goodneffe 

»  "  If  any  church   one   or   more   fhall  the  rule  of  the  word  ;  in   fuch  cafe  the 

grow  fchifmaticall,  rending  itfelf  from  the  Magillrate   is  to   put   forth  his  coercive 

communion  of  other  churches,  or  fhall  power    as    the     matter     fhall     require." 

walke  incorrigibly  or  obilinately  in  any  Cambridge  Platform,  xvii :  9.  p.  29. 
corrupt  way  of  their   own,   contrary  to 


T^he  Bloudy  Tenent.  3 1  3 

"  of  them  both  for  matter  and  forme,  conceiving  our 
"  arguments  fent  to  our  Brethren  in  Ejigland  concQvn- 
"  mz,  this  QiielHon  to  evince  this  Truth.' 

**  Thirdly,  they  have  no  power  to  preiTe  upon  the 
"  Churches,  neither  by  Law  (as  hath  been  faid  before) 
"  nor  by  Proclamation  and  command,  any  facred 
"  fignilicant  ceremonies,  whether  more  or  lelTe,  Popifli 
"  or  Jewifli  rite,  or  any  other  device  of  man,  be  it 
**  never  fo  little  in  the  worlhip  of  God,  under  what 
"  colour  foever  of  indifferencie,  civility,  uling  them 
**  without  opinion  of  fan6lity,  publicke  peace  or  obe- 
"  dience  to  righteous  Authority,  as  Surplice,  Crofle, 
"  kneeling  at  Sacrament ;  Salt  and  Spitle  in  Baptifme, 
"  Holy  dayes  :  They  having  beene  fo  accurfed  of  God, 
"  fo  abufed  by  man,  the  impofing  of  fome  ever  mak- 
**  ing  way  for  the  urging  of  more,  the  receiving  of 
"  fome  making  the  confcience  bow  to  the  burthen 
"of  all. 

*'  Fourthly,  they  have  not  power   to   governe  and 
"  rule  the  ad:s  of  worlliip  in  the  Church  of  God. 

'    An   Anfwer    of    the   Elders   of   the  That  this,  as  well  as  the  other  work  was 

Severall  Chvrches  in  New  England  unto  written  by  Richard  Mather  we  have  not 

Nine  Pofitions,   fent   over  to   them  (By  only  the  evidence  cited  on  page  215,  but 

divers  Reverend  and  godly  Minillers  in  alfo    the    teftimony    of  his    fon-in-law, 

England)   to    declare    their    Judgements  Increafe    Mather.      "There    is   a   book 

therein.      Written    in    the    Yeer,    16^9.  which  bears  the  title  of 'Anfwer  of  the 

London,  1643.  Elders'  &c.  printed  in  the  year  1643,  of 

This  Book  is  printed  and  bound,  hav-  which  book  my  father   Mather   was  the 

ing    a    confecutive    paging,    with    "An  fole  author,  &  he  wrote   it  in   the  prim- 

Apologie     for     Church-Covenant,     &c.  itive  times  of  thofe  churches  (viz.  in  the 

Sent  over  in  Anfwer  to  Mafter  Bernard,  year  1639)  as  himfelf  aflured  rn^-"  Order 

in   the  Yeare  1639."      ^^   '^  ^'^°    bound  of  the  Go/pel,  p.  73. 

together  with  The  Anfwer  to  Two  and  The  firft   Pofition  is  "  That  a  Hinted 

Thirty   Queflions,   (fee    p.    z\^,  fupra)  Forme  of  Prayer,  or  fet   Liturgie,  is  un- 

and   is  connefted   with    it   on   the   title-  lawfull."  pp.  55-60. 
page,  although  with  feparate  pagination. 
40 


314  'T^ke  Bloudy  Tenent. 

**  It  is  with  a  Magiftrate  in  a  State,  in  refpeft  of 
"the  ad:s  of  thofe  who  worfliip  in  a  Church,  as  it  is 
"with  a  Prince  in  a  Ship,  wherein,  though  he  be 
"governour  of  their  perfons  (elfe  he  (liould  not  be 
"  their  Prince)  yet  is  not  governour  of  the  actions  of 
"the  Mariners  (then  he  fliould  be  Pilot:)  Indeed  if 
"the  Pilot  fliall  manifeftly  erre  in  his  ad:ion,  he  may 
"reprove  him,  and  fo  any  other  palTenger  may  :  Or 
"  if  he  offend  againft  the  life  and  goods  of  any,  he 
"  may  in  due  time  and  place  civilly  punifh  him, 
"  which  no  other  palTenger  can  doe  :  For,  it  is  proper 
"to  Chrift,  the  Head  of  the  Church,  as  to  prefcribe, 
"fo  to  rule  the  a6lions  of  his  own  worfhip  in  the 
"wayes  of  his  fervants,  Efay  9.  6,  7.  The  govern- 
"  ment  of  the  Church  is  upon  his  fhoulder,  which 
"  no  Civill  officer  ought  to  attempt :  And  therefore 
"  Magiftrates  have  no  power  to  limit  a  Minifter  either 
"  to  what  he  {hall  preach  or  pray,  or  in  what  manner 
"  they  fhall  worfliip  God,  left  hereby  they  fhall 
"  advance  themfelves  above  Chrift,  and  limit  his 
"  Spirit. 

Truth.    In   this  generall   Head  are  propofed  two 
things. 

Firft,  what  the  Magiftrate  ought  to  doe  pofitively 
concerning  the  worftiip  of  God. 

178]   Secondly,  what  he  may  doe  in  the  worftiip  of 
God. 

What  he  ought  to   doe  is  comprifed  in  thefe  par- 
ticulars. 

Firft,    he   ought   to   reforme   the  worftiip  of  God 
when  it  is  corrupted. 
Secondly,  he  ought  to  eftablifh  a  pure  worihip  of  God. 


The  Bloudy  Tenent.  ■  315 

Thirdly,  he  ought  to  defend  it  by  the  fword  :  he 
ought  to  rellrain  Idolatry  by  the  fword,  and  to  cut 
o^  ojfetidours,  as  former  palfages  have  opened. 

For  the  proofe  of  this  politive  part  of  his  duty  are 
propounded  three  forts  of  Scriptures. 

Firft,  from  the  practice  of  the  Kings  of  Ifrael  and 
"Judah. 

Secondly,  fome  from  the  New  Tejlament. 

Thirdly,  from  the  pracflice  of  Ki?igs  of  other 
Natiofis. 

Unto  which  I  anfwer. 

Firft,   concerning   this  latter,   the  Babylonian  and  '^^^  "g"- 
Perjian  Kings,  Nebuchadnezzar ,  Cyrus,  Darius,  Arta-  ^^^  g^^, 
xerxes  :   I  conceive  I  have  fufficiently  before  proved,'  Ionian  and 
that  thefe  Idolatrous  Princes  making;  fuch  A^s  con- f'.^'^^^" 

o  kings   rc- 

cerning  the  God  of  Ifrael,  whom  they  did  not  wor-  minded. 
Jhip  nor  know,  nor  meant  fo  to  doe,  did  onely  permit 
and  tolerate,  and  countenance  the  Jewijlj  worjhip,  and 
out  of  ftrong  conviBions  that  this  God  of  Ifrael  was 
able  to  doe  them  good  (as  well  as  their  owne  gods) 
to  bring  wrath  upon  them  and  their  Kingdofnes,  as 
they  beleeved  their  owne  alfo  did,  in  which  refpedt 
all  the  Kifigs  of  the  world  may  be  eafily  brought  to 
the  like;  but  are  no  prefident  or  patternes  for  all 
Princes  and  Civill  Magijlrates  in  the  World,  to  chal- 
enge  or  ailume  the  power  of  ruling  or  governing  the 
Church  of  Chriji,  and  of  wearing  the  fpirituall  Crowne 
of  the  Lord,  which  he  alone  weareth  in  a  fpirituall 
way  by  his  Oncers  and  Governours  after  his  owne 
holy  appointment. 

Secondly,  for  thofe  of  the  New  Tejiament  I  have 
(as  I  beleeve)  fully  and  fufficiently  anfwered. 

•    Chap.  xcvi. 


316  The  Bloudy  Tenent. 

So  alfo  that  prophefie  of  Ifa.  49.' 
Theprefi-      Laftly,  howevcr  I  have  often  touched  thofe  Scrip- 
j^^i"  °   „j  tures   produced   from   the  prad:ice   of  the  Kings  oi 
Govern-    IJrael  and  'Judah :  yet  becaufe  fo  great  a  waight  of 
If  ^^  1°^  d  ^"^^^  controverfie  lyes   upon   this  prefident  of  the  Old 
Judah  ex-  Tejiametit,  from  the  duties  of  this  nature  enjoyned  to 
amined.     thofe  Kings  and  Governours,  and  their  practices,  obey- 
ing or  dij obeying^  accordingly  commended  or  reproved. 
I  (hall  (with  the  helpe  of  Chriji  lefus^  the  true  King 
of    Ifrael)    declare    and    demonftrate    how    weake 
179]  and  brittle  this  fuppofed  Pillar  oi  Marble  is,  to 
beare   up   and   fuftain    fuch   a   mighty  burthen   and 
waight  of  fo  many  high   concernments  as  are  laid 
upon  it.      In  which  I  Ihall  evidently  prove  that  the 
The  ftate  Jlate  of  Ifrael  as  a  Nationall  State  made  up  of  Spirit- 
of  Ifrael    n^U  and  Civill  power ^  fo  farre  as  it  attended  upon  the 
rpirkuall  °y/'^^^'^^^'^^'  ^^^  mccrly  figurative  and  typing  out  the 
matters      ChrijUan  Churches  confilf  ing  of  both  'Jewes  and  Gen- 
V.!^Zlt\\     ^^^^^y   enjoying   the   true   power   of  the  Lord  lefus, 
eftablifhing,  reforming,   correcting,   defending  in  all 
cafes  concerning  his  Kingdo?ne  and  Govern?nent. 


typical!. 


CHAP.  ex. 

Pf^<:f.T3Leired  be  the   God  of  Truths  the   God  of 

U  Peace,  who  hath  fo  long  preferved  us  in 

this  our  retired  conference  without  inter?'uptions :   His 

mercy  ftill  (hields  us  while  you  expreffe  and  I  liften 

to  that  fo  much  imitated,  yet  mofl:  unimitable  State  of 

Ifrael. 

The  Per-       ^^^  before  you  defcend  to  particulars  (deare  Truth) 

fian  Kings  let  me  caft  one  Mite  into  your  great  Treafury  con- 

'    Chap.  Ixxxii. 


The  Bloudy  Tenent.  317 

cernine  that   Inftance  ( iiift   now  mentioned)  of  the"^^i^^    , 

„  o        .  -  evidently 

Perjiaji  Kmgs.  ^  _  againii 

Me  thinkes  thole  prejidents  oi  Cyrus ^  Darius  andfuch  as 
Artaxerxes  are  ftrong  againft  New  Englands  ^^^^^^'^^^  fhe^^for 
and  practice.  Thofe  Princes  profelledly  gave  freemainten- 
peniiijjion  and  bountifull  incouragement  to  the  C<?«-^"c^°f 
fciences  of  the  lewes^  to  ufe  and  pradiife  their  Relig-  ^^-^^^  ^^ 
ion,  which  Religion  was  moft  eminently  contrary  toperfecu- 
their  owne  Religion  and  their  Countries  worlliip.        "°"' 

Truth.  I  fhall  (fweet  Peace)  with  more  delight 
palTe  on  thefe  rough  wayes,  from  your  kinde  accept- 
ance and  unwearied  patience  in  attention. 

In  this  difcovery  of  that  vaft  and  mighty  difference 
betweene  that  State  of  Ifrael  and  all  other  States 
(onely  to  bee  matched  and  parallel'd  by  the  Chrif- 
tian  Church  or  Ifrael)  I  fhall  feled:  fome  maine  and 
principall  confiderations  concerning  that  State  wherein 
the  irreconciliable  dijferences  and  difproportion  may 
appeare. 

Firft,  I  iliall  confider  the  very  Land  and  Country  The  Land 
of  Canaan  it  felfe,    and    prefent   fome   con/iderations'^\^^^^^^'^ 

\  \t  r      I  choien  by 

proving  It  to  be  a  None-Juch.  God  to  be 

Firft,  this  Land  wzs  efpyed  out  and  chofen  by  the  the  feat 
Lord  out  of  all  the  Countries  of  the  World  to  be  the  church 
feat  of  his  Church  and  people,  Ezek.  20.  6.  but  under 

But  now  there  is  no  refped;  of  Earth,  of  Places  or  ^J^'-' ^^^ 
Countries  with  the  Lord:   So  teftified  the  Lord  lej'us ^\\i^^^\q^^ 
Chriji  himfelfe  to  the  [180]  woman  of  Sa?naria  [lohn^y^^^^- 
4.)  profelTmg  that   neither  at  that  Mountaine  nor  at 
lerujaletn  fhould  men  worjhip  the  Father. 

While  that  Nationall  State  of  the  Church  of  the 
lewes  remained,  the  Tribes  were  bound  to  goe  up  to 


318  The  Bloudy  Tenent. 

lerufalein  to  worJlDip,  Pfal.  122.      But  now,  in  every 
Nation  (not   the  whole   Land   or   Country  as  it  was 
with  Canaan)  he  that  feareth  God  and  worketh  right- 
eoulnelle  is  accepted  with  him,  AB.  10.  35.     This 
then  appeared  in  that  large  Commiffion  of  the  Lord 
Jefus  to  his  lirft  Minifters ;   Goe  into  all  Nations,  and 
not  onely  into  Canaan,  to  carry  tidings  of  Mercy,  &c. 
Secondly,  the   former    Inhabitants   thereof,  feven 
great  and  mightie  Nations  [Deuter.  7.)  were  all  devo- 
ted to  deftrudtion  by  the  Lords  owne  mouth,  which 
was  to  bee  performed  by  the  impartiall  hand  ot  the 
Children  of  Ifrael,   without   any  fparing  or  lliewing 
Mercy. 
The  in-         But  fo  now  it  hath  not  pleafed  the  Lord  to  devote 
of  Cana-  ^^Y  People  to  prefent  Deftrudiion,   commanding  his 
ans  Land  people  to  kill  and  flay  without  Covenant  or  Co?npaJ- 
c\ try (o\x\e  jIqj2,  Deuteronomy  7.  2. 

to  death  Where  have  Emperours,  Kings,  or  Generals  an 
that  the  immediate  call  from  God  to  deflroy  whole  Cities,  City 
might'en-  ^^^^^  ^'^^Y'  ^^"'  ^^^DHien,  Children,  Old  and  Young, 
joy  their  as  lojljua  pradiifed  ?  lojhua  6.  and  i  o.  Chapters,  &c. 
poffef-  This  did  Ifrael   to   thefe  feven   Nations,  that  they 

fo°now.°   themfelves  might  fucceed  them  in  their  Cities,  Hab- 
itations, and  PolTeflions. 

This  onely  is  true  in  a  fpirituall  Antitype,  when 
Gods  people  by  the  Sword  (the  two-edged  Sword  of 
Gods  Spirit)  flay  the  ungodly  and  become  Heires,  yea 
fellow  Heires  with  Cbriji  lejus,  Romanes  8.  Gods 
meeke  people  inherit  the  earth,  [Matthew  5.)  They 
myftically  like  Noah  [Hebrewes  11.)  condemne  the 
whole  unbeleeving  World,  both  by  prefent  and  future 
fentence,  2  Corinth.  6.  2. 


The  Bloudy  Tenent.  3  1 9 

CHAP.   CXI. 

THirdly,  the  very  ??jateriaL\  the   Gold  and   Silver 
of  the  Idols  of  this  Land  were  odious  and  abom- 
inable, and   dangerous  to   the  people  of  Ifrael,  that 
they  might   not   delire  it,   nor  take  it  to  themfelves, 
181]  Deut.  7.  25.  26.  left  themfelves  alfo  become  a'^^^'^^^'"/ 
cuT'/e,  and  like  unto  thofe  curfed  abominable  things.     1^  ^ 
Whereas  we  finde  not  any  fuch  accurfed  nature  in  filver  of 
the  tnaterials  of  Idols  or  Imaq-es   now,   but   that  (the  p"^^"^ 

Til  r  1      •  1  i\      1  /-/  .Images 

Idolatrous  for??ies  bemg  changed)  u\q  Jtlver  and  ^(^A/ typically 
may  be  call:  and  coyned,  and  other  materialls  lawfully  ^^  be  ab- 

1  J  J       r  J  horred. 

employed  and  uled. 

Yet  this  we  finde  in  the  Antitype^  that  gold,  Jilver, 
yea  boufe,  land,  yea  wives,  children,  yea  life  it  felfe,  as 
they  allure  and  draw  us  from  God  in  Chrijl,  are  to  be 
abominated  and  hated  by  us,  without  which  hatred 
and  indignation  againft  the  moft  plauiible  and  plealing 
enticings  from  CHRIST  JESUS,  it  is  impoffi- 
ble  for  any  man  to  bee  a  true  Chrijiian,  Luke  14.  16. 

Fourthly,  this  Land,  this  Earth  was  an  Holy  land,  ^j^^  l^j^j 
Zach.  2.  12.  Ceremonially  and  typically  holy,  F/V/^j",  of  Canaan 
Gardens,    Orchards,   Houfes,  &c.   which   Holines  the  ^^7,"^"°" 
World    knowes   not   now  in  one  Land,  or  Country,  holy. 
Houfe,  Field,  Garden,  &c.  one  above  another. 

Yet  in  the  Spirituall  Land  of  Canaan  the  Chrijiian  ^o?  nelTe 
Church,  all   things   are   made   holy  and   pure  (in   all  in  the  An- 
Lands)    to   the   pure,   Tit.  i.  meats   and   drinkes  are^'^>P^  ^"- 
fand:ified,  that   is,   dedicated   to   the   holy  ufe  of  thecofpel, 
thanklull  Believers,  i  Tim.  4.  yea  and  the  unhelieving^^^'^  in 
Hulhajid,  Wife,  and  their  Children  are  fan6tified  and'^V^'P" 

1      1      1  Ti    /•  •      -  under  the 

made  holy  to  Believers,   inlomuch    that   that   golden  Law. 


320  'The  Bloudy  Tenent. 

infcription    (peculiar   to    the   forehead  of   the   High 

Prieji)  Holines  to  'Jehovah,  {hall  be  written  upon  the 

very  Bridles  of  the  Horfes,  as  all  are  dedicated  to  the 

fervice   of  Chriji   Jefiis   in    the    Gofpels   peace   and 

holines. 

The  Land      Fifthly,  the  Lord  expreily  calls  it  his  own   Land, 

Tgj^Q^^^g" Z/f^'/V.  25.  23.  Hof.  9.  3.  ^Jehovah  his  Land,  a  terme 

Land.       proper  unto  Spirituall   Canaan,  the  Church  of  God, 

which  muft  needs  be  in  refped:  of  his  choice  of  that 

hand  to  be  the   Seate   and   Refidence   of  his  Church 

and  Ordinances. 

But  now  the  partition   wall  is  broken  down,  and 

in   refped:  of   the   Lords  fpeciall   proprietie   to  one 

Country  more  then  another,  what  difference  between 

,    AJia    and    Africa,    between    Europe    and    America, 

between  England  and  Turkic,   London  and  Conjianti- 

nople  ? 

Emanuels       This   Land    (among   many  other   glorious    Titles 

Land:  fo  given   to   it)  was  called   Emanuels  land,  that  is,  God 

or  country  wi^h  US,  ChriJl  his  land,   or  Chrijiian  land,  Ifa.  8.  8. 

more  then      But  now  :  'Jcrufakm  from  above  is  not  materiall 

another.    ^^^  Earthly,   [182]   but  Spirituall,   Gal  \.  Heb.  12. 

Materiall  "jerufalem  is  no  more  the  Lords  citie  then 

'Jericho,   Ninivie,   or  Babell  (in   refped:  of  place   or 

Countrey)  for  even  at  Babell  literall  was  a  Church  of 

'^enfout  'J^^^^  thrift,  I   Pet.  5. 

titles^of^        It   is  true  that  Antichrijl  hath   chrijined  all  thofe 

the  Chrif-  Countries  whereon  the  Whore  litteth,  Revel.  1 7.  with 

ctmL   ^^^  ^^^^^  ^^  Chrijls  land,  or  Chrijiian  land. 

World.  And  Hundius,'  in  his  Map  of  the  Chrijiian  World, 

■    Jofle   Hondius  (1546-1611)  was  an      in  the  i6th  century  begun   to  give  more 
engraver  and  one  of  the  geographers  who     accuracy  to  cofmography,  although  re- 


The  Bloudy  Tenent.  -1^2.1 

makes  this  land  to  extend  to  all  AJia^  a  great  part  of 
Africa,  all  Europe,  and  a  vaft  part  of  America,  even 
fo  farre  as  his  unchrijiian  Chrijienings  hath  gone.  But 
as  every  falfe  Chriji  \\2ii\\falje  Teachers,  falfe  Chrif- 
tians,  falje  Faith,  Hope,  Love,  &c.  and  in  the  end  falfe 
Salvation,  fo  doth  he  alfo  counterfeit  the  falfe  Name 
of  Qhriji,  Chrijlians,  Qhrifiaii  land  or  Countrey. 

Sixthly,  this  Land  was  to  keepe  her  Sabbaths  unto^^^^"^^^^- 
God :  Sixe  yeares  they  were  to  low  their  Fields,  and^f  c^naa^ 
prune  their  Vines,  but  in  the  7.  yeare  they  were  not  was  to 
to  low  their  Fields,  nor  prune  their  Vineyards,  but  to^'^ff  ^V^ 

,  '  -r      ,     ,  -^  !  Sabboths, 

eat  that  which  grew  or  it  lelre  or  own  accord.  ib  no  ma- 

But  fuch  Obfervations  doth  not  God  now  lay  upon  teriall land 

any  Fields,  Vineyards,  &;c.  under  the  Gofpell.  °l  ^^^' 

Yet    in   the   Spirituall   land   of   Qanaan,   the   true  God  feed- 

Church,  there  is  a  Spirituall  Soule-reli  or  Sabbath,  af.^^^'.^ 

■_  1  o  m  c  1 1  m  c  s 

quiet  depending  upon  God,  a  living  by  Faith  in  him,  immedi- 
a  making  him  our  portion,  and  carting  all  care  uponately. 
him  who  careth  for  us :  yea  fometimes  he  feedeth 
his  by  immediate  gracious  workes  of  Providence, 
when  comforts  arife  out  of  the  Earth,  without  (&c- 
ondary  meanes  or  caufes,  as  here,  or  as  elfewhere 
Manna  defcended  from  Heaven. 

Seventhly,  fuch  portions  and  poifeffions  of  Lands, 
Fields,  Houfes,  Vineyards,  were  fold  with  caution  or 
provifo  of  returning  againe  in  the  yeare  of  fubilee  to 
the  right  owners,  Levit.  25.  23. 

taining  many  of  the  errors  of  their  pre-  which  marked  the  maps  of  that  period, 

deceffors.       He  publiflied    his    maps    at  "  The    World  divided  (fay  our  ableft 

Amfterdam.    He  enlarged  and  improved  Cofmographers)   into  thirty  parts,  as  yet 

the  Grand  Atlas  of  Mercator.   Biographie  \i\i\.  five  of  thirty  have  heard  of  the  fweet 

Uniz'erj'elk,x\x:  ^\\.   The  text  gives  only  m.mc  of  ye/us  z.  Saviour.''^   Hireling  Mm- 

an   inilance    of   the    general    inaccuracy  {/?'7.  p.  3. 

4» 


322  The  Bloudy  Tenent. 

Such  cautions^  fuch  provifos  are  not  now  injoyned 
by  God  in  the  fale  ot  lands,  fields,  inheritances,  nor  no 
fuch  Jubilee  or  Redemption  to  be  expe6led. 
The  Jubi-      Yet   this   alfo   finds   a   fulfillinp-   in   the   fpirituall 

lee  of  Ca-  • 

"  Qanaan,    or   Qhurch  of  G(?<^,  unto  which  the  filver 


naan 


type  of     Trumpet  of  Jubilee,  the  Gofpel,  hath  founded  a  fpirit- 
reibtucion  j^^]]  reftitution  of  all  their  fpirituall  rig-hts  and  inheri- 

and.  rc-  -^  ^  ,  , 

demption  tances,  which  either  they  have  loft  in  the  fall  of  the 

in  the       firft  man  Adam,   or  in   their   particular   falls,   when 

°  P^  ■    they  are  captive  and  fold  unto  fin,  Rom.  7.    Or  laftly 

in    the   fpirituall   captivitie  of  Babels  bondage:  how 

183]  fweet  then  is  the  name  of  a  Saviour,  in  whom 

is  the  joyfull  found  of  Deliverance  and   Rede?nption  I 

Canaans         Eightly,  tliis  Land  or  Country  was  a  figure  or  type 

landatype  q^  |-j^g  kingdome  of  Hcavcn  above,  begun  here  below 

Kingdomein  the  Church  and  Kingdotne  of  God,  Heb.  4.  8.  Heb. 

ofGodonii.  9.  10.      Hence  was  a  Birthright  fo  pretious  in 

anTi        Canaans   Land;    Hence   Naboth  fo   inexorable  and 

Heaven     refolute  in  refufing  to   part  with  his   Inheritance  to 

King  Ahab,  counting  all   Ahabs  feeming  reafonable 

offers  moft  unreajonable,  as  foliciting  him  to  part  with 

a  Garden  plot  of  Canaans  land,  though   his  refufall 

coft  him  his  very  life. 

Why  What  hand,  what  Country  now  is  Ifraels  Parallel 

Naboth     and    Antitype,    but   that    holy   tnyjlica.ll   Nation    the 

pan  with  Church  of  God,  p"eculiar  and  called   out   to  him  out 

a  Garden  of  every  Nation  and  Country,  i  Pet.  2.  9.   In  which 

plot  to  his  every  true  fpirituall  Naboth  hath  his  fpirituall  inheri- 

hazard  of  tancc,  which  he  dares  not  part  with,  though  it  be  to 

his  life,     his  King  or  Soveraigne,  and  though  fuch  his  refufall 

coft  him  this  prefent  life. 


The  Bloudy  Tenent.  323 

CHAP.  CXII. 

Pt'^r^."rAOubtleire  that  Canaan  Land  was  not  a  pat- 
J-^  terne  for  all   Lands-.    It  was  a  none-J'uch, 
unparalleled  and  anmatchable. 

Tj'iith.  Many  other  conji derations  of  the  fame  nature  "^^e  dif- 
I  might  annex,  but  I  picke  here  and  there  a  flowre,  ^^^^        ]g 
and  palTe  on  to  a  fecond  Head  concerning  the  people  of  HVael 
themfelves,    wherein    the    ftate  of  the   people    flialP"^^^^^ 
appeare  unmatchable,  but  only  by  the  true  Church  Peoples. 
and  Ifrael  of  God. 

Firft,  the  people  of  Ifrael  were  all  the  Seed  or  Off-  The  peo- 
fpring   of  one   man   Abraham^  Pf^^-  ^05.  6.   and  fOrae]°he' 
downward  the  Seed  of  Ifaac  and  'Jacobs  hence  called  feed  of 
the   Ifrael  oi  God,   that   is,   wrajtlers  and  prevailers^'^'^'^'^^' 
with  Gody  diftinguiihed  into  twelve  Tribes  all  fprung 
out  of  IJraels  loynes. 

But  now,  few  Nations  of  the  World  but  are  a  mixed 
Seed,  the  people  of  E/z^^-Z^Wefpeciallyl :  |  the  Britaines, 
Picls,  Ro?na?ies,  Saxons,  Da?ies  and  Nor /nans,  by  a 
wonderfull  providence  of  God  being  become  one 
Englijh  people. 

Only  the   Spirituall   Ifrael  and    Seed   of  God  theOnlymade 
New-borne  are  but  one:    Chrilt  is  the  Seed,  Gal.  ^.\°°V"- 

^i     •  1  A         J;       /  ^'^^  Spint- 

and   they  only  that   are   Cbrijts  are   only  ^/^r/X^^wj-uall  feed. 
Seed  and  Heires  according  to  the  promife.  the 

This   Spirituall   Seed   is   the   only  ^;2///y/>^  of  the^g^^^"' 
former  figurative  [  1 84]  and  typicall :   A  Seed  which  borne. 
all  Chrijtians  ought  to  propagate,  yea  even  the  unmar- 
ried men  and  women  (who  are  not  capable  of  nat- 
urall  offspriiig)  for  thus  is  this  called  the  Seed  ot  Chriji 
(who  lived  and  died  unmarried)  IJa.  59.  21. 


reecn- 


324  '7 he  Bloudy  Tenent. 

Secondly,  this  people  was  felefted  and  feparated  to 

the  Lord,  his  Covenant  and  Worfiip^^  from   all  the 

people   and  Nations   of  the   World  belide   to  be  his 

peculiar  and  onely  people,  Levit.  20.  26.  &c. 

The  peo-       Therefore  fuch  as  returned  from  Babylon  to  'Jeru- 

rael°fepa'-  jdktn^  they  feparated  themfelves  to  eat  the  Fajfeover, 

rate  from  Ezra  6.   And  in   that  folemne  humiliation  and  con- 

allNations  fg/jjgjj  before  the   Lord.   Nehe?n.   q.   the  children  of 

uall  and     IJrael  feparated  themfelves  from  all  ftrangers. 

in  fome  This  feoaration   of  theirs  was  fo   famous,  that  it 

thWs       extended  not  only  to  Circu?nci/iony  the  Pajfeover^  and 

matters  of  Gods  worfiip^  but  even  to  te?nporall  and 

civill  things :   Thus  {Ezra  9.)  they  feparated  or  put 

away  their  very  wives,  which  they  had  taken  of  the 

ftrange  Nations  contrary  to  the   Commandement  of 

the  Lord. 

No  Na-         But  where  hath  the  God  of  Heaven  in  the  Go/pel 

tionfofep-  feparated  whole  Nations  or  Kingdomes  [Englijh,  Scotch^ 

God  in      Irijh,   Fretich,  Dutch,  &c.)  as  a  peculiar  people  and 

the  Gof-    Antitype  of  the   people  of  IJrael  f    Yea  where   the 

pel,  but     \Q2,{\i   footing:   in    all    the    Scripture   for   a  Nationall 

only  the  o  .  ,        ^ 

new-home  Church  after  Chrijis  comming? 

Ifrael  that  (^^n  any  people  in  the  le'or/^  patterne  \\\\%Jamplar 
in^every  ^^^  ^^  New-bome  IJrael,  fuch  as  feare  God  in  every 
Nation.  Nation  [ABs  10.  35.)  commanded  to  come  forth  and 
feparate  from  all  uncleane  things  or  perfons,  (2  Cor. 
6.)  and  though  not  bound  to  put  away  ftrange  wives 
as  Ifrael  did,  becaufe  of  that  peculiar  refped:  upon 
them  in  Civill  things,  yet  to  be  holy  or  fet  apart  to 
the  Lord  in  all  manner  of  civill  converfation,  i  Pet.  i. 
Only  to  marry  in  the  Lord,  yea  and  to  marry  as  if 
they   married   not    i    Cor.   7.   yea  to   hate  wij'e  and 


T^he  Bloudy  Tenent.  325 

children^  father,  mother,  houfe  and  land,  yea  and  life 
it  felfe  for  the  Lord  ye/us,  Luc.  14. 

Thirdly,  this  Seed  of  Abraham  thus  feparate  from 
all  people  unto  the  Lord  was  wonderfully  redeemed 
and  brought  from  /Rgypts  bo?idage  through  the  Red^^^ 
Sea,  and  the   IV ilderfieJJ}  unio  the  Land  of  C^«^z^7«,  people  of 
by    many    ftrange   lignes    and    wonderfull    ?n{racles,l(riie\m\- 
wrouo;ht  by  the  outftretched  hand  of  the  Lord,  famous  !'''*^"^°^^>' 

~  <  .  ,  .         brought 

and  dreadfull,  and   to   be  admired  by  all  lucceeding  forth  of 
peoples  and  generations,  Deut.  4.  32,  33,  34.  Aske  now^gyp^- 
from  one  fide  of  the  Heaven  unto  the  other,  whether 
there  hath  been  fuch  a  thing  as  this,  &c  ? 
185]    And  we  may  aske  againe  from  one  fide  of  the 
Heaven  unto  the  other  whether  the  Lord  hath  now^j^ole^"^ 
fo  miraculoufiy  redeemed  and  brought  unto  HimJelfeNduon 
any  Nation  or  people  as  he  did  this  people  of  Ifrael."°^^" 

Peace.  The  Lnglijh,  Scotch,  Dutch,  &c.  are  apt  to 
make  themfelves  the  parallels,  as  wonderfully  come 
forth  of  Popery,  &c. 

Truth.  I.  But  firfi:,  whole  Nations  are  no  Churches 
under  the  Gofpel. 

Secondly,   bring   ih^  Nations  oi  Europe  profefling  Popery  not 
Protejianiftne  to   the   ballance  of  the  SanBuary,  and|°j.^^j^^-^' 
ponder  well  whether  the  body,  bulke,   the  generall  or  from  as  is 
one  hundreth  part  of  fuch  peoples  be  truly  turned  to '^"'^^^^^^^ 
God  from  Popery. 

Who  knowes  not  how  eafie  it  is  to  turne,  and 
turne,  and  turn  againe  whole  Nations  from  one 
Religion  to  another  ? 

Who  knowes  not  that  within  the  compalfe  of  one  w°"'^^''- 
poorejpan  of  12  yeares  revolution,  all  Efigland  hathj"  ^  ^^'^' 
become   from   halfe   Papiji,   halfe   Protejiant,   to  be  Religion 


326  The  Bloudy  Tenent. 

in  12        abfolate    Protejlants  \    from   abfolute    Protejiants^  to 
compaffe   abfolutc  Paptjts ;   from  abfolute  Papijis  (changing  as 
in  Eng-     fadiions)  to  abfolute  Protejlants  ? 
land.  J  ^-ji  j^Qj.  ^^y  i^^g  fome  worthy  witnelTes  of  Chriji 

The  Pope]-j^^g  Uttered)  that  all  Rn^land 2.x\A  Europe  muft  againe 

not  unlike  -  ,        .      ,      .    ^  •  11        t->  1  n  i  • 

to  recover  lubmit  their  raire  necks  to  the  Popes  yoake  :'  but  this, 
his  Mon-  I  fay,  many  Scriptures  concerning  the  deftrudtion  of 

over^  Eu-  ^"^^  ^^^fi  ^""^  ^^^  Whore  looke  that  way  :  And  I 
rope  be-  addc,  they  that  feele  the  pulfe  of  the  people  ferioully 
fore  his^    rnuft  confelfe  that  a  viBorious  Sword,  and  a   Spanijh 

Inquijition   will  foone   make   millions  face  about   as 

they  were  in  the  Fore-Fathers  times. 


downfall. 


CHAP.  CXIII. 

Peace.  f~^  That  the  Steerjmen  of  the  Nations  might 
V^  remember  this.   Bee  wife  and    kiffe  the 
Sonne,  left  he  goe  on  in  this  His  dreadfull  anger,  and 
dafli  them  in  peeces  here  and  eternally. 

'  See  Chap.  xxix.  pp.  136,  x^l ,fupra,  great  &  weighty  confiderationy 
where    the  fame    thought  is   exprefl'ed.  Henry  Archer  was  a  non-conformill 

To  this   Cotton  replied   {Bloudy  Tenent  preacher  in  London,  who  fled  to   Hol- 

Wajhed,    p.    82,)    "The    Prophecie    of  land  and  was  partor  of  the  Englifh  church 

England^s    Revolt     againe     to     Popery,  in    Arnheim     in    connexion    with    Dr. 

wanteth  Scripture  Light."   To  this  Wil-  Thomas  Goodwin,  the  firll  of  the  Five 

Hams    rejoins    (Bloody    Tenent  yet    more  Diifenting  Brethren  to  whom  Williams's 

Bloody,  p.  119,)  "He   that   loves  ChriJl  "Queries"    was   addrefled.      He    was  a 

Jefus  in  fincerity,  cannot  but  long  that  Millenarian,  and  wrote  a  work  entitled 

ChriJl   Jefus  would   fpeedily  be  pleafed  "  The   Perfonal    Reign   of  Chrift    upon 

with  the  breath  of  his  mouth  to  confume  Earth.   In  a  Treatife  wherein  is  fully  & 

that  man   of  fin  :    But  yet  that   worthy  largelv  laid    open   &   proved,   that  Jefus 

fervant   of  God  (according    to    his    con-  Chrilt,  together    with    his    Saints,    fhall 

fcience)  Mafter  Archer,  doth  not  barely  vifibly  poflels   a   monarchical!   State  and 

propofe  his  (?/)//?/ff;7,  but  alfo  his  iS^rz/i/z/rc-  Kingdom  in  the  World,  1642."    Brook, 

grounds,\N\\\c)\  I  believe,  compared  with  Lives  of  the  Puritans,  ii:  455. 
all  former  experiences,  will  feem  to  be  of 


The  Bloudy  'Tene?it.  327 

Truth.   I    therefore   thirdly  adde,   That   only  fuch  ^ho  are 
as  are   Abrahams  Seed,  circumcifcd  in    Heart,  A^*?'^^- "r°u^  Seed 
borne ^  Ifrael  (or  wrajilers  with  God)  are  the  Antitype  of  Ahra- 
of  the  former  Ifrael,  thefe  are  only  the  holy  Nation^^^' 
( I  Pet.  2. )  wonderfully  redeemed  from  the  /Egypt  of 
this   World  (Titus  2.  14.)  brought  through   the   Red 
Sea  oi  Baptijnie  (i  Cor.  10.)  through  the  Wildernelfe 
oi  afflictions,  and  oi  \\\t  peoples  [Deut.  8.  [186]  Ezek. 
20.)  into  the  Kingdome  ot  Heaven  begun  below,  even 
that  Chrijiian  Land  of  Promife,  where  flow  the  ever- 
flowing  Itreames  and  Rivers  of  Spirituall   milke  and 
honey. 

Fourthly,  All   this  people  univerfally  (in  typicall  ^f^  V^f- 
and  ceremoniall  refped:)  were  holy  and  cleane  in  this^^g]  ^\\ 
their  J eparation  2.nd  fer^ne/lration  unto  God,  Exod.  19,  holy  in  a 
c.      Hence,  even  in  refpedt  of  their  naturall  birth  in  !^^'P!    i 

1  Til  /    /      o       /  IT-'  I        holineiie. 

that  Land  they  were  an  holy  Seed,  and  Ezra  makes 
it  the  matter  of  his  great  complaint,  Ezra  9.  1,2. 
The  holy  Seed  have  mingled  themfelves. 

But  where  is  now  that  Nation  or  Country  upon  the 
face  of  the  Earth,  thus  cleane  and  holy  unto  God, 
and  bound  to  fo  many  ceremoniall  cleanlings  and 
purgings  r 

Are  not  all  the  Nations  of  the  Earth  alike  cleane 
unto  God,  or  rather  alike   uncleane,  untill  it  pleafeth 
the  Father  of  ??tercies  to  call  fome  out  to  the  Know-  ^^'  ^^" 
ledge  and    Grace  of  his   Sonne,   making  them   to  fee  alike  fmce 
x.\\Q\v  filthinejfe  and  ftrangenelfe  from  the  Com?}io?iweale^'^^  com- 
o^  Ifrael,  and  to  wafli  in  the  bloud  of  the  Lambe  of  God.  ";'"f  °^ , 

1   •  1   •  -  ^'rr  at      •  Lord 

This  taking  away  the  dirrerence  between   Nation jdus. 
and  Nation,  Country  and  Country,   is  moft  fully  and 
admirably  declared  in  that  great  vifion  of  all  forts  of 


328  'The  Bloudy  Tenent. 

living  creatures  prefented  unto  Peter,  ABs  i  o.  where- 
by it  pleafed  the  Lord  to  informe  Peter  of  the  abol- 
ifliing  of  the  difference  between  Jew  and  Gentile  in 
any  holy  or  unholy,  cleane  or  uncleane  refpeft. 

Fifthly,  (not  only  to  fpeake  of  all,  but  to  feled: 
one  or  two  more)  This  people  of  Ifrael  in  that 
The  chil- ;^ationall  State  were  a  type  of  all  the  Children  of 
rael  a  fig-  ^^^  ^^^  "^^  ^g^^  Under  the  profeffion  of  the  Gofpell, 
of  the  If- who  are  therefore  called  the  Children  oi  Abraha??i, 
TJofGod^"^  the  Ifrael  oi  God,  Gal.  3.  &  Gal.  6.  A  Kingly 
on\y  under  Prlejlljood  2.nd  Ijofy  Nation  ( I  Pet.  2.  9.)  in  a  cleare  and 
the  Gof-  manifeft  Antitype  to  the  former  Ifrael,  Exod.  19.  6. 
^^  ■  Hence  Chrijlians  now  are  figuratively  in  this  refped: 

called  yewes,  Rev.  3.  where  lies  a  cleare  diftindlion 
of  the  true  and  fdlfe  Chriftian  under  the  confedera- 
tion of  the  true  2.nd  fa  If e  Jew:   Behold  I  will  make 
them  of  the  Synagogue  of  Sat/jan  that  fay  they  are 
Jewes  and  are  not,  but  doe  lie,  Rev.  3.     But  fuch  a 
typicall  refped:  we  finde  not  now  upon  any  People, 
Nation  or  Country  of  the  whole  World :   But  out  of 
all  Nations,  Tongues  and  Languages  is  God  pleafed  to 
call  fome  and  redeem  them  to  Himfelfe  [Rev.  5.  9.) 
And   hath   made   no   difference  betweene   the  lewes 
and  Gentiles,  [187]  Greekes  and  Scithians,  Gal.  3.  who 
by  Regeneration  or  fecond  birth,  become  the  Ifrael  of 
God,   Gal.  6.   the   Temple  of  God,    i  Cor.  3.   and  the 
true  ferufaleni,  Heb.  i  2. 
The  peo-       Laftly,  all   this  whole  Nation  or  people,  as  they 
rael  differ- were  of  onc  typicall  feed  ol  Abraham,  &  fealed  with 
ent  from    a  fliamclull   &  painfull   Ordinance  of  cutting  off  the 
^    ^/-      fore-skin,  w'''  differenced  them   from   all  the  World 

world  'n     1      ^  ,  o         ir  -      i 

their  figu-befide:   So  alfo  were  they  bound   to   fuch   and  fuch 


The  Bloudy  Tenent.  329 


fole?}imties   o^  figurative   worjhips.      Amongft  many ''^"^^  ^".'i 
others  I  iliall  end  this  palFage  concerning  the  people  ^]Y^°"'" 
with  a  famous  obfervation   out  of  Numb.  9.  13.  viz.  fliips. 
All  that  whole  Nation  was  bound   to  celebrate  and 
keepe  the  Feaji  of  the  Pajfeover  in  his  feafon,  or  elfe 
they  were  to  be  put  to  death.    But  doth  God  require 
a  whole  Nation^   Country  or  Kingdome  now  thus  to 
celebrate  i\\Q  Jpirituall  Paffeover,  the  Supper  and  Feaji 
of  the  Lambe  Chriji  yejiis,   at   fuch   a   time  once  a 
yeare,  and  that  whofoever   (liall  not  fo  doe  lliall  bee 
put  to  death  ?  What  ho\-r\h\Q prophanatio?ts^  what  grolTe 
hypocrijies,  yQ2i  what  wonderfull  defolations  (fooner  or 
later)  muft  needs  follow  upon  fuch  a  courfe  ? 

Tis  true,  the  people  of  Ifrael,   brought  into  cove-  Israel 
nant  with  God  in  Abraham^  and  fo  fucceffively  borne  qJ^J^^j^"  ^ 
in    Covenant   with    GW,    might   (in   that   ftate   of  amightwell 
Nationall  Church)  folemnly  covenant  and  fweare  that!^"^.^^^^^"^ 
whofoever  would  not  feeke  "Jehovah  the  God  of  Ifrael ^  Covenant 
fliould  be  put  to  death,  2  Chron.  15.  whether  fmall  and  cere- 
or  great,  whether  man  or  woman.  monia 

■oil  •  •        /  worihip 

But  may  whole  Nations  or  Kingdomes  now  (accord-  which 
ing  to  any  one  title  expreft  by  Chrifi  lefus  to  that  °^^"  ^^' 

r  \     1-11  1  r    r-r        1  1  tions  can- 

purpole)  follow  that  patterne  or  IJrael  and  put  tOnotimi- 
death  all,  both  men  and  women,  great  and  fmall,  thattate. 
according  to  the  rules  of  the  Gofpel  are  not  borne 
againe,  penitent,  humble,  heavenly,  patient  ?  &c. 
What  a  world  of  hypocrifie  from  hence  is  prad:ifed 
by  thoufands,  that  for  feare  will  rtoope  to  give  that 
God  their  bodies  in  a  forme,  whom  yet  in  truth  their 
hearts  affedl  not  ? 

Yea  alfo  what  a  world  of  prophanation  of  the  holy  rp^e  hy- 
Name  and  holy  Ordinances  of  the  Lord  in  proftitu- pocrifies, 
42 


3 30  'T^he  Bloudy  Tenent. 

prophana-  ^ing  the  holy  things  of  God  (like  the  Vellels  of  the 
flaughters  Sandiuary,  Da?i.  5.)  to  prophane,  impenitent  and  unre- 
which       generate  perfons  ? 

fuch  imi-        Laftly,  what  flaughters  both  of  men  and  women 

in  the       muft  this  necelTarily  bring  into  the  world,  by  the 

Gofpell     Infurredtions  and   Civill  Warres  about  Religion  and 

pro  uce.    QQY\(c'iQn.CQ  ?  Yea  what  llaughters  of  the  innocent  and 

faithful!  witnelfes  of  Chrift  Jefus,  who  choofe  to  bee 

188]  llaine  all  the  day  long  for  Chrift   his  fake,  and 

to  fight  for  their  Lord  and  Mafter  Chrift,  onely  with. 

fpirituall  and  Chriftian  weapons  ? 


CHAP.  CXIV. 

Peace.  TT  feemes  (deare  Truth)  a  mighty  Gulfe 
X  betweene  that  people  and  Nation,  and  the 
Nations  of  the  world  then  extant  and  ever  fince. 

Truth.  As  fure  as  the  blefted  fubftance  to  all  thofe 
fhadowes,  Chriji  lejus  is  come,  fo  unmatchable  and 
never  to  bee  paralleld  by  any  Nationall  State  was  that 
Ifrael  in  the  Figure  or  Shadow. 

And  yet  the  Ifrael  of  God  now,  the  Regenerate  or 
Newborne^  the  circumcifed  in  Heart  by  Repentance 
and  Mortification^  who  willingly  fubmit  unto  the 
Lord  lejus  as  their  onely  King  and  Head,  may  fitly 
parallel!  and  anfwer  that  Ifrael  in  the  type,  without 
fuch  danger  of  hypocrijie,  of  fuch  horrible  prophana- 
tionSy  and  of  firing  the  Civill  State  in  fuch  bloody 
cotnbujiions,  as  all  Ages  have  brought  forth  upon  this 
compelling  a  whole  Nation  or  Ki?igdo?)ie  to  be  the 
antitype  of  Ifrael. 


The  Bloudy  Tenent.  331 

Peace.  Were  this  Light  entertained,  fome  hopes  T^^  ^'^" 
would  fhine  forth  for  my  returne  and  rejiaiiration.      ^^^  Kings 

Truth.  I  have  yet  to  adde  a  third  conJideration^r\^  Gov- 
concerninir  the  Kmg;s  and  Governours  of  that   Land  Tr"°Vr^°^ 

o  <i  Ilraelfrom 

and  people.  al  Kings  & 

They  were  to  be   (unlelTe  in   their  captivities)  ofGovernors 
their  Brethren^  members  of  the  true  Church  of  God^  worlcf 
as  appeares  in   the   Hiftory  of  Mofes,  the   Elders  of  Firfl,  they 
Ifrael,  and  the  lud^es  and  King's  of  Ifrael  afterward. '^'^'"^,^^^ 

rncmbcrs 

But  firft,  who  can  deny  but  that  there  may  be  now  of  the 
many  lawfull  Governours,   Magijlrates  and   Kings  in  Church. 
the  Natio?is  of  the  World,  where  is  no  true  Church^\^^'^f^^ 

1  alents 
Ot  IiJ'us  Chriji?  vouch fafed 

Secondly,  we  know  the  many  excellent  ^///j-  where-  ^y  ^^^  ^° 
with  it  hath  pleafed  God  to  furnifli   many,  inablingej-ate^per- 
them  for  publike  fervice  to  their  Countries  both   in  Tons. 
Peace  and  War  (as  all  Ages  and  Experience  telHlies) 
on  whofe  foules  hee  hath  not  yet  pleafed  to  (liine  in 
the  face  of  lefus   Chrijl :   which    Gifts  and   Talents 
mufl:  all  lye  buried  in  the  Earth,  unletTe  fuch  perfons 
may  lawfully  be  called  and  chofen  to,  and  improved 
in  publike  fervice,  notwithftandinp;  their  different  qj-^  Joanne 

■«  ^       ,  .  ,  .       ^  contrary 

contrary  Conjcience  and  Worfhip.  to  all  true 

Thirdly,  if  none  but  true  Chrijlians,  members  of P'^^X  =*"d 
Chriji  lefus  might  be  Civill  Magijlrates,  and  pub- j^  J^Jj^f-^"'^^ 
likely  intrufted  with  civill  affaires,  [189]  then  none 
but  ?ne?nbers  of  Churches,  Chrijlians  (hould  be  HuJ- 
bands  of  Wives,  Fathers  of  Children,  Majiers  of  Ser- 
vants :  But  again  ft  this  doBrine  the  whole  creatio?i, 
the  whole  World  may  juftly  rife  up  in  armes,  as  not 
onely  contrary  to  true  Piety,  but  common  Humanity 
it  felte.      For  if  a  Coinmonweale  bee  lawfull   amongft 


332  The  Bloudy  Tenent. 

men  that  have  not  heard  of  God  nor  Chriji^  certainly 
their  OJ/icers^  Minijiers,  and  Governours  muft  be  law- 
full  alfo. 
The  Pa-  Fourthly,  it  is  notorioufly  knowne  to  be  the  dan- 
trine  ot  gerous  doSirine  profeft  by  fome  Papijis^  that  Princes 
depofing  degenerating  from  their  Religion,  and  turning  Here- 
^^8'^"      tickes,  are  to  be  depofed,  and   their  SuhieBs  adlually 

trates  con-  ,.^  ,  ,     ,-  ,      .  ,       ,.  \\t\  •    i       i   c-i     • 

fefled  in    diicharged  rrom    their   obedience.'      Which  doctrine 

effeft  to     all  fuch   muft   necelfarily  hold  (however  moft  loath 

by  thT      ^^  owne  it)  that  hold  the  Magijirate  Guardian  of  both 

Proteft-     Tables,  and  confequently  fuch  an  one  as  is  inabled  to 

ants.         judge,  yea  and  to  demonftrate  to  all  men  the  worjloip 

of  God:  yea  and  being  thus  Governor  and  Head  of 

the  Church  he  muft  necelfarily  be  a  part  of  it  him- 

felfe :   which  when  by  Herejie  he  falls  from  (though 

it  may  be  by  Truth,  mifcalled  Herejie)  he  falls  from 

his  calling  of  Magijiracy,  and  is  utterly  difabled  from 

his  (pretended)  guardianjhip  and  government  of  the 

Church. 

No  civill        Laftly,  we  may  remember  the  practice  of  the  Lord 

^^S'jtrate  j^j.  ^j^j^  \{yi,  J'ollowers,  Commanding  and  pradtiling 

in  Chriils  obcdiencc  to  the  Higher  Powers,  though  we  linde  not 

time.         one    Civill   Magijirate   a    Chrijlian   in    all   the  jirji 

'  The  Oath  of  Allegiance  required  by  fubjefls  of  their  allegiance  and  obedience 

James  I.  after   the   Gunpowder   Plot   of  to   his  majelly,  &c."     Againil  this  Paul 

courfe  produced  confiderable  controverfy  V.  illued   two   Briefs.     Cardinal    Bellar- 

refpedling  its  lawfulnefs.      The  oath  de-  min  alfo   wrote  againil   it  on   the  Papal 

clared  "  that   the  pope,  neither  of  him-  fide.      For  the  Oath  and  the  Briefs,  with 

felf,  nor  by  any  authority  of  the  church  an  account  of  the   controverfy,   and   the 

or  iee  oi  Ro?nc,   or   by  any  other   means  Declaration  of  the   Galilean   church  in 

with  any  other,   hath   any  power   or  au-  1682  againil  the  Pope's  Depofing  Power, 

thority  to  dcpole  the  King,  or  to  dil'pofc  iee  Butler's  Memoirs  of  Englijh  Catholics, 

of  any    of    his    majelly's   kingdoms     or  xlvii-1.  vol.  2,  184-223. 
dominions  ;  or   to   difchargc  any  of  his 


The  Bloudy  Tenent.  333 

Churches.  But  contrarily  the  civill  Magijirate  at  that 
time  was  the  bloody  Becijl,  made  up  (as  Danie/  {etmes 
to  imply  concerning  the  Romane  State^  Dan.  7.  7.) 
of  the  Lion,  the  Beare,  and  the  Leopard^  Rev.  13.  2. 

CHAP.   CXV. 

Peace.'Vyy   thefe  waights  wee  may  try  the  waight ^^"^^ '^^- 
jJ  of  that  commonly  received  and  not  quef-  ^\^q  ^j-g^. 
tioned  opinion,  viz.  That  the  civill Ji ate  and  \\\q  Jpirit-  ments 
w^//,    the    Church   and    Coinmonweale,    they   are   likePJ^°^^jJf 
Hippocrates   twinnes,  they  are  borne  together,  grow  foundnefle 
up  together,  laugh  together,   weepe  together,  licken  Qj^  "^^.^^ 
and  die  together.  The 

Truth.   A  witty,  yet  a  moft   dangerous  FiBion  of  Church 
the  Father  of  Lies,  who  hardned  in  Rebellion  ag^ainlP"'^  ^°"^' 

/  1-11  'U  ni""" 

God,  perlwades  Gods  people  to  drmke  downe  luch  wealth  are 
deadly  poifon,  though  he  knowes  the  truth  of  thefe  ^J^e  Hypo 
five  particulars,  which  I  rtiall  reminde  you  oi.  twins. 

Firft,  many  flourifliing  States  in   the  World   have  Many 
beene  and  are  at  this  day,  which  heare  not  of /t'/i/j- 5°"'''^'"2 
Chri/i,  2.nd  therefore  have  not  [190]  the  ^r^^wr^"  and  without 
concurrence  of  a  Church  ot  Chrijl  with  them.  a  true 

Secondly,    there    have   beene    many   thoufands   ot  j^^'J^'y'^  q*^- 
Gods  people,  who  in  their  perfonall  eftate  and  life  of  Gods  peo- 
grace  were  awake  to  God,  but  in  refped:  of  Church^^^j,^"^ 
eftate  they  knew   no  other  then  a  Church  of  dead  a  true 
ftones,  the  Parifli  Church;   or  though  f'ome  light  be  Church 
of  late  come  in  through  fome  cranny,  yet  they  feeke  ^^^" 
not  after,  or  leaft  of  all  are  joyned  to  any  true  Church 
of  God,  confifting  of  living  and  beleeving  ftones. 

So  that  by  thefe  New  Englijh  Minijiers  principles. 


334  '^^^  Bloudy  Tenent. 

Yet  fit  forj^ot  onelv  is  the  doore  of  calling:  to  Mag-i/iracy  fhut 

civill  fer-  •  o  ci  J  y 

vices.  '  againft  naturall  and  unregenerate  men  (though  excel- 
lently fitted  for  civill  offices)  but  alfo  againft  the  beft 
and  ableft  fervants  of  God,  except  they  be  entred  into 
Church  eftate  ;  fo  that  thoufands  of  Gods  owne  peo- 
ple (excellently  qualified)  not  knowing,  or  not  entring 
into  fuch  a  Church  eftate,  fhall  not  be  accounted  fit 
for  civill  fervices. 

Thirdly,  admit  that  a  civill  Magijirate  be  neither 
a  member  of  a  true  Church  ot  Chrijl  (if  any  bee  in 
his  doniinions)  nor  in  his  perfon  feare  God,  yet  may 
he  (pofftbly)  give  free  perjnijjion  without  molejiatioriy 
yea  and  fometimes  incouragement  and  affiftance  to 
Gods  peo- the  fervice  and  Church  of  God.  Thus  wee  finde 
Z^tF^Alr^A ^^f'^ham  permitted  to  build  and  fet  up  an  Altar  to 

mitted  and  i  r  _ 

favoured  his  God  wherefoevcr  hee  came  amongft  the  idola- 
by  Idola-  trous  Nations  in  the  Land  of  Canaan.  Thus  Cyrus 
proclaims  liberty  to  all  the  people  of  God  in  his 
Dominions,  freely  to  goe  up  and  build  the  Temple  of 
God  at  yerujalem,  and  Artaxerxes  after  him  con- 
firmed it. 

Thus  the  Romane  Kmperours  and  Governours  under 
him  permitted  the  Church  of  Gocl[,  \  the  'J ewes  in  the 
Lord  Chrijis  time,  their  Temple  and  Worjhip,  although 
in  Civill  things  they  were  fubjed:  to  the  Romanes. 
Chriils  Fourthly,  the  Scriptures  of  Truth  and  the  Records 

churcl.  of  Time  concurre  in  this,  that  the  firft  Churches  of 
gat^  ere  Qfj^lj}  "Jefus,  the  lights,  patternes  and  prejidents  to  all 
ernedwithfucceeding  Ages,  were  gathered  and  governed  with- 
out the  Qjjt  ti-|e  aid,  alhftance,  or  countenance  of  any  Civill 
an  arme  Authoritie,  from  which  they  fuffered  great  perfecutions 
of  flefli.     for  the  name  of  the  Lordjejus  profelfed  amongft  them. 


The  Bloudy  Tenent.  335 

The  Nations,  Rulers,  and  K'mgs  of  the  Earth  tumul- 
tuoully  rage  again  ft  the  Lord  and  his  Anointed,  PJal. 
1.  1.2.  Yet  verf.  6.  it  hath  pleafed  the  Father  to  fet 
the  Lord  "Jefus  King  upon  his  holy  Hill  of  Zion. 
191]    Chriji  "Jefus  would  not  be  pleafed  to  make  ufe 
of  the  Civill  Magijirate  to  affilt  him  in  his  Spirituall 
Kingdome :  nor  would  he  yet  be  daunted  or  difcour- 
aged  in  his  Servants  by  all  their  threats  and  terrours: 
for  Love  is  ftrong   as  death,   and   the   coales   thereof^^"^^^ 
give  a  moft  vehement  /^wd",  and  are  not  quenched  Spoufe 
by  all  the  waters  and  fiouds  of  mightieft  oppofition,  chaile  and 
Qajit.  8.  "  ToQ^x^ 

Chrifts  Church  is  like  a  chafte  and  loving  wife,  in  jefus  in 
whofe  heart  is   fixed   \\qv  Husbands  love,   who   hath'hemidft 
found  the  tendernelfe  of  his  love  towards   her,  and°j.  ^-^^^^^^3 
hath  been  made  fruitfull  by  him,  and  therefore  feekesfrom  the 
Ihe  not  \.\\Q  f miles,  nor  feares  i\\Q  frownes  of  all   the^"''^^' 
Lmperoiirs  in  the  World  to  bring  her  Qhriji  unto  her, 
or  keep  him  from  her. 

Laftly,  we  linde  in   the  tyrannicall   ufurpations  of  The  10 
the  Romijh  Antichriji,  the  10  homes  (which  fome  oft°''"V 
good   note  conceive  to  be  the  10  Kingdomes,   into&  17, 
which  the  Romane   Empire  was  quartred  and  divi- 
ded)  are    exprelly   faid   Revel.    17.    13.  to   have   one 
minde  to   give   their   power  and   ftrength   unto  the 
Beaji,  yea  [ver.  17.)   their  Kingdome  unto  the  Beaji, 
untill  the  Words  of  God  (hall  be  fulfilled  :   whence  it 
followes,  that  all  thofe  Nations  that  are  guilded  over 
with  the  name  of  Chriji,  have  under  that  fuask  or 
vizard  (as  fome  Executioners  and   Tortnentors  in   the 
Inquiftion  ufe  to  torment)  perfecuted  the  Lord  Jefus 
Chriji,  either  with  a  more  open,  grolfe  and  bloody, 
or  with  a  more  fubtle,  fecret  and  gentle  violence. 


33^  T^he  Bloudy  Tenent. 

The  great      Lgj-  yg  ^aft  ouF  cycs  about,  tumc  over  the  Records, 
of  Perie-   "^^^  examine  the  experience  of  paft  and  prefent  Gen- 
cution  \xn-erations,  and  fee  if  all  particular  obfervations  amount 
°  not  to  this  fumme,  viz.  that   the   great   whore  hath 

committed  fornication  with  the  Kings  of  the  Earth, 
and  made  drunke  thereof  Nations  with  the  cup  of 
the  wine  of  her  fornications :   In   which  drunkennes 
and  whoredofue  (as  whores  ufe   to   praftice)  flie  hath 
robbed    the   Kings  and   Nations  of  their  power  and 
ftrength,  and  [lefabel  like)  having  procured  the  Kings 
names  2j\^  feales,   (lie  drinks  drunk.  Revel,  ij.  with 
N^h^h"^  the  blood  of  Naboth,  who  (becaufe  he  dares  not  part 
flaugh-      with  his  rightfull  inheritance  in   the  land  of  Canaan, 
tered.        the  blclfed  land  of  promife  and  falvation  in  Chrijl) 
as   a    Traitour   to   the   civill  State,    and   Blafphemer 
againft  God,  (he  (under  the  colour  of  a  day  oi  humil- 
iation in  Prayer  and  Fajling)  ftones  to  death. 

192]  CHAP.  CXVI. 

P^^f^.T^Eare  Truth,  how  art  thou  hidden  from  the 
M^  eyes  of  men,  in  thefe  ?nyjleries  ?  how 
(hould  men  weep  abundantly  with  lohn,  that  the 
Lambe  may  pleafe  to  open  thefe  blelfed  feales  unto 
them  ? 

Truth.  O  that  Men  more  prized  their  makers 
feare !  then  fliould  they  be  more  acquainted  with 
their  Makers  councells,  for  his  Secret  is  with  them 
that  feare  him,  PJal.  25. 

I  palTe  on  to  a  fecond  Difference. 
The  mvf-       The  Ki?tgs  of  Ifrael  and  ludah  were  all  folemnly 
terie  of     annointed  with  oyle,  PJdl.  39.  20.  I  have  found  David 


2.  Differ- 
ence 


The  Bloudy  Tenent.  337 

my  Jervanty  with  my  holy  Oile  have  I  annointed  />/;;;.  the  anomt- 
Whence  the  K'mgs  oi  IJrael  and   ludah  were  hon-Kf^g/of 
oured  with  that  myfticall  and  glorious  Title  of  theHVaeiand 
Anointed,   or   Chriji  of  the   Lord,   Lam.   4.    20.   theJ""^^^- 
Breath  of  our  Nojirils,   the   Anointed  of  lehovah  was 
taken  in  their  pits,  &c. 

Which  anoynting  and  title,  however[,]  the  Man  of 
Sinne,  together  with  the  Crowne  and  Diademe  of 
Spirituall  Ifrael,  the  Church  of  God,  he  hath  given 
to  fome  of  the  Kings  of  the  Earth,  that  fo  he  may 
in  lieu  thereof  difpofe  of  their  Civill  Crownes  the 
ealier :  yet  (liall  we  linde  it  an  incommunicable 
priviledge  and  prerogative  of  of  the  Saints  and  peo- 
ple of  God. 

For  as  the  Lordjefus  himfelfe  in  x\\q  Antitype  w2iS 
not  annointed  with  materiall  hui  fpirituall  qjIq,  Pfal. 
45.  with  the  oyle  of  Gladnes,  and  Luke  4.  14.  from 
If  a.  61.  I .  with  the  fpirit  of  God.  The  fpirit  of  the  r^^ 
Lord  is  upon   me,   the  Lord  hath  annointed   me  to  Name 
preach  good  tidings,  &c.     So  alfo  all  his  members  Chriilian 
are  annointed  with  the  hoXy  fpirit  of  God,  2  Cor.  1.°^ 
21.  &  I  John  2. 

Hence  is  it  that  Chrijiians  rejoyce  in  that  name, 
as  carrying  the  very  exprelfe  title  of  the  Anointed  ot 
the  Lord;  which  moft  fuperftitioully  and  facrileg- 
ioully  hath  been  applied  only  unto  Kings. 

Peace.   O  deare  Truth,  how  doth  the  great  Searcher  A  Sacri- 
of  all  Hearts  finde  out  the  thefts  of  the  Antichrijiian^^^^"^^ ^ 
World  ?   how  are  men  caried  in  the  darke  they  know  He  of  the 
not  whither?   How  is  that  heavenly  charge.  Touch  Name 
not  mine  Anointed,  &c.  (Pfal.  105.)  common  to  all 
Chrifians  (or  anointed  with)  Chrif  their   Head,  by 

43 


338  'The  Bloudy  Tenent. 

way  of  Monopoly  or  priviledge  appropriated  to  Kings 
and  Princes  ? 

Truth.   It  will  not  be  here   unfeafonable  to  call  to 
minde  that  [193]  admirable  Prophecie^  Ezek.  21.  26, 
27.  Thus  faith   Jehovah  God,   Remove  the   T)iade?n, 
take  away  the  Crowne,  this   fhall   not  be   the  fame, 
'The         exalt  him  that  is  low,  and  abafe  him  that  is  high ;   I 
Chrhis  °   wi^^  overturne,  overturne,   overturne,  untill   he  come 
Kingly      whofe  right  it  is,  and  I  will  give  it  him.      The  mat- 
power.      |.gj.    -g   ^  Crown  and   Y)iade?n   to   be   taken    from   an 
UJurpers  head,  and  fet   upon   the  head  of  the  right 
Owner. 

Peace.  Doubtlelle  this  myftically  intends  the  fpirit- 
uall  Crowne  of  the  Lord  Jefus,  for  thefe  many  hun- 
dreth  yeares  fet  upon  the  heads  ot  the  Co?npetitours 
and  Corrivals  of  the  Lord  "Jefus,  upon  whofe  glori- 
ous head  in  his  Mejfengers  and  Churches,  the  Crown 
fhall  be  eftabliflied  ;  The  anointing,  the  title,  and  the 
crown  and  power  muft  returne  to  the  Lord  Jejus  in 
his  Saints,  unto  whom  alone  belongs  his  power  and 
author  it  ie  in  Ecclejiajiicall  or  Spiritual  I  cafes. 

CHAP.  CXVII. 

3.  The      Truth. ^   Therefore  proceed    to   a   third    difference 
Tr'"^f  °  J  A   between    thofe    King's    and    Governours   of 

lirael  and  *-*  , 

Judah  in-  Ifracl  and  Judah,  and  all  other  Kings  and  Rulers  of 
vefted  |;j-jg  Earth.  Looke  upon  the  Adminiftrations  of  the 
Spiritual!  Kings  of  i/r^dV  and  Judah,  and  well  weigh  the  Power 
power,  and  Authoritie  which  thofe  Kings  o{ Ifrael  and  Judah 
exercifed  in  Ecclejiajiicall  and  jpirituall  caufes,  and 
upon  a  due  fearch  we  fliall  not  hnd  the  fame  Scepter 


The  Bloudy  Tenent.  339 

of  Spirituall  poivcr  in  the  hand  of  Civill  Authorities 
which  was  fetled  in  the  hands  of  the  Kings  of  Ifrael 
and  Judah. 

David  appointed  the  Orders  of  the  Prie/is  &  Sijig- 
ers,  he  brought  the  Arke  to  yerufaleni,  he  prepared 
for  the  building  of  the  Temple,  the  patterjie  whereof 
he  delivered  to  Sa/o?non:  yet  David  herein  could  not 
be  a  type  of  the  Ki?igs  and  Rulers  of  the  Earth,  but 
of  the  Kifig  of  Heaven,  Chriji  lejus :  for, 

Firft,  David,  as  he  was  a  King,  fo  was  he  alfo  a 
Prophet,  ABs  2.  30,  and  therefore  a  type  (as  Mofes 
alfo  was,  of  that  great  Prophet  the  Son  of  God.  And 
they  that  plead  for  Davids  Kingly  power,  muft  alfo 
by  the  fame  rule  plead  for  his  Propheticall,  by  which 
he  fwayed  the  Scepter  of  Ifrael  in  Church  affaires. 

Secondly,  it  is  exprelly  faid,  i  Cron.  28.  11.  12.  13.  David  im- 
verfes,  that  the  patterne  which  David  gave  to  *S'^/o- infpired ' 
fnon  (concerning  the  matter  of  the  Te?nple  and  JVor-hy  the 
pip  of  God,  he  had  it  by  the  Spirit,  which   was  no^P^^'^°^ 
other  but  a  figure  of  the  immediate  infpiration  of  the  his  o'rder- 
fpirit  of  God,  unto  the  Lord  lefus  the  true  Spirituall  Ji^g  "^ 
King  oi  Ifrael,  John.  i.  |  194]  49,  Rabbi,  thou  art  thCj^^^^g^g 
Son  of  God;   Rabbi,  thou  art  the  King  oi  Ifrael. 

Againe,  What   Civill  Magijirate  may  now  a6l  as  Salomons 
Salomon  (a  type  of  ChriJl)  doth  ad:,  i  King.  2.  26.  ^1 ''^- Xl\^^lr 
Salomon  thruft  out  Abiathar  from  being  Prieji  unto  j^i Kings  2. 
lehovah.  26.  27.) 

Peace.   Some   object   that   Abiathar  was  a  man  of  '  '^^  ^  ' 
death,   ver,    26.   worthy   to   die,   as   having   followed 
Adonijah ;   and  therefore  Salojnon  executed   no  more 
then  Civill  ju/iice  upon  him.  c  1 

'^  J  r        _  ,     ,  _  balomon 

Truth.   Salomon  remits  the  Civill  punifliment,  andhisputting 


34°  The  Bloudy  Tenent. 

Abiathar    inflicts  upon  him  a  fpirituall,  but  by  what  rights  but 
Priert-       ^s  ^^  was  7^/;?^  of  the  Church,  a  figure  of  Chriji  ? 
hood,  ex-       Abiathar  his  Life  is  fpared   with   refped:   to   his 
amined.     former  good  fervice  in  following  after   David  \  but 
yet  he  is  turned  out  from  the  Priefthood. 

But   now  put  the  cafe  :   fuppofe  that  any  of  the 

A  caie  put  Officers  of  the  New-England  Churches  fhould  prove 

cafion°of   ^alfe  to  the  State,  and  be  difcovered  joyning  with  a 

Abiathars  French  Monjieur,  or  Spa?iijh  Don,  (thirfting  after  con- 

^^'^^'         queji  and  doininion)  to  further  their  invajions  of  that 

Countrey ;  yet  for  fome  former  faithfull  fervice  to 

the  State,  he  fhould  not  be  adjudged  to  Civill  pun- 

ilhment :    I   aske   now,   might   their   Governours   or 

their  Generall  Court  (their  Parliament)   depofe  fuch 

a  man,  a  Pajiour,  Teacher,  or   Elder,  from   his   holy 

Calling  or  office  in  Gods  Houfe  ? 

Another         Or  fuppofe  in  a  partiall  and  corrupt  State,  a  Mem- 

^^  ^'         ber  or  O^cer  of  a  Church  fhould  efcape  with  his  life 

upon  the  commiffion  of  murther,  ought  not  a  Church 

of  Chriji  upon  repentance  to  receive  him  ?   I  fuppofe 

it  will  not  be  faid  that  he  ought  to  execute  himfelfe; 

or  that  the  Church  may  ufe  a   Civill  'J word  againft 

him.    In  thefe  cafes  may  fuch  perfons  (fpar'd  in  civill 

punifliments  for  fome  reafon  of,   or  by  partialitie  of 

State)  be  puniffied  fpiritually  by  the  Civill  Magijlrate, 

as  Abiathar  was  ?   Let  the  very  Enemies  of  Zion  be 

Judges. 

Secondly,  If  Salomon  in  thrufting  out  of  Abiathar 
was  a  patterne  and  prejident  unto  all  Civill  Magijirates, 
why  not  alfo  in  putting  Zadok  in  his  roome,  ver.  35. 
But  againft  this  the  Pope,  the  Bijhops,  the  Presbyte- 
rians, and  the  Independents  will  all  cry  out  againft 


The  Bloudy  Tcnent.  341 

fuch  a  pra6lice  in  their  feverall  refpe6live  claimes  and 
challenges  for  their  Minijiries. 

We  find  the  Libertie  of  ihtfiibjeBs  of  Chriji  in  theT^^^''^^''- 
choice  of  an  [195]  Apojlle^  AB.  i.  of  a  Y^eacon^  AB.qy^^x'^i. 
6.  of  Elde?-s,  AB.    14.   and   guided   by  the  aj/ijla?ice  Oxurchcs 
either  of  the  Apojlles  or  Evangelijis^  i  Twi.  i .  T/V.  i . '"  ^!^^^ 
without  the  leafl:  influence  of  any  r/W// A/ ^z^^/r^^/f,  their  offi- 
which  Ihevves  the  beauty  of  their  liberty.  ^ers. 

The    Paj-liaments  oi  England  have  by   right   freeAcivill 
choice  of  their  Speaker^  yet  fome  Princes  have  thus'"^"^""^^ 
tarre  beene  gratified  as  to  nominate,  yea  and  impHc-  to"fh"°"^ 
itely  to  commend  a  Speaker  to  them.'    Wije  ?nen  have  Saints  lib- 
feene  the  evill  confequences  of  thofe  influences  (though '^''^'^^" 
but   in   civill  things)    how   much   farre  greater   and 
ftronger  are  thofe  fnares,  when   the  golden  Keyes  of 
the  Sonne  of  God  are  deUvered  into  the  hands  of  civill 
Authority  ? 

Peace.  You  know  the  noife  raifed  concerning  thofe 
famous  aBs  of  AJa,  Hezekiah,  lehojdphat,  lojiah. 
What  thinke  you  of  the  Faft  proclaimed  by  lehoja- 
phat  ?  2.  Chron.  20.  3. 

Truth.  I  finde  it  to  be  the  duty  of  Kings  and  all 
in  authority^  to  incourage  Chrijis  Mejfengers  of  Truth 
proclaiming  Repentance^  &c. 

But  under  the  Gojpel  to  enforce  all  naturall  and 
unregenerate  people  to  aBs  of  worjlnp,  what  prelident 
hath  Chriji  lejus  given  us  ? 

Firft,   tis  true  lehojaphat  proclaimed  a  Fajl^  (^^.  Jehoik- 

'  "As  foon  as  his  majefty  [Charles  I.]  been  by  the  defignation  of  the   King.)" 

had   relolved  upon   the   calling  of  a  Par-  Clarendon,  Hijlory  of  Rebellion,  vi:  281, 

liament,    he    confidered  of  a   fit   fpcaker  App.  D. 
(the  eleftion  of  whom   in   all    times  had 


342  The  Bloudy  Tenent. 

phats  faft  i^m  ^^g  }^g  j^Qj-  jj^  matters  fpirituall  2.  type  oi  Chrift. 

examined.    ,  7-^.  r   t r        1  '^ 

the  true  King  or  IJrael  f 

Secondly,  lehojaphat  calls  the  members  of  the  true 
Church  to  Church  fervice  and  worjhip  of  Go<^. 
If  civill  gut  conlider,  if  civill  Powers  now    may  judge   of 

m?yTn-  ^""^  determine  the  actions  of  worjhip  proper  to  the 
joyne  the  Saints  ;  If  they  may  appoint  the  time  of  the  Churches 
"ii"^Vh  "^orjhip,  Fafting  and  Prayer,  &c.  why  may  they  not 
cheswor-  ^s  wel  forbid  thofe  times  which  a  Church  oi  Chriji 
fhip,  they  fliall  make  choice  of,  feeing  it  is  a  branch  of  the  fame 
forbid  her-^^^^  ^^  forbid  what  liketh  not,  as  well  as  to  injoyne 
times.       what  pleafeth  ? 

And  if  in  thofe  moft  folemne  duties  and  exercijes, 
why  not  alfo  in  other  ordinary  meetijigs  and  worjhips? 
And  if  fo,  where  is  the  power  of  the  Lord  lefus 
bequeathed  to  his  Mi?iijlers  and  Churches^  of  which 
the  power  of  thofe  Kings  was  but  a  (hadow  1 

CHAP.  CXVIII. 

Peace/  |  ^He  liberty  of  the  SubjeB(o\xv\diS  moft  fweet, 

A     London  and  Oxford  both  profelfe  to  iight 

for  it :   How  much  infinitlv  more  fweet  is  that  true 

foule  liberty  according  to  Chrijl  lefus  ? 

God  will        I  know  you  would   not  take  from  Cccfcir  ought, 

"o^^^^°"g  although  it  were  [196]  to  give  to  God:  And  what  is 

Cjefar'       Gods  and  hh  peoples  I  wifli  that  Cafar  may  not  take. 

fhould  not  Yet  for  the  fatisfad:ion  of  fome,  be  pleafed  to  glance 

^'^"j"^       upon  lofiah  his  famous  ABs  in   the  Church  of  God 

concerning  the  worjlnp  of  God,   the  Priejis,  Levttes^ 

and  their  Services,  compelling   the  people   to  keepe 

the  Pajfeover,  making  himfelfe  a  covenant  before  the 


'The  Bloudy  Tenent.  343 

Lord,  and  compelling  all  that  were  found  in  leruj'a- 
lem  and  Benjamin  to  ftand  to  it. 

Truth.  To  thele  famous  pra6lices  of  \oJiah  I  (hall 
parallell  the  practices  of  Englands  Kings  :  and  firft 
lie  jiire^  a  word  or  two  of  their  right :  then  de  faBo^ 
difculfe  what  hath  been  done. 

Firft,  de  jure :  \oJiah  was  a  precious  branch  of  that  ^^^  ^^^' , 
Royall    Root    King    David,    who   was    im  mediately  j^fjjj^  g^- 
defigned  by  God  :   and  when  the  golden  linkesof  theamined. 
Royall  chaine  broke  in  the  ufurpations  of  the  Romane 
Conquerour,  it  pleafed  the  moft  wife  God  to  fend  a 
Sonne  of  David,  a  Sonne  of  God,  to  beginne  againe 
that  Royall  Line,  to  fit  upon  the  Throne  of  his  Father 
David,  Luc.  i.  32.  ABs  2.  30. 

It  is  not  fo  with  the  Gentile  Princes,  Rulers  andMagiftra- 
Magiftrates,   (whether  Monarchical!,   Arijhcraticall,'^^^^^^^^ 
or  Democraticall)  who  (though  government  in  generall  God,  the 
be  from  God,  yet)  receive  their  callings,  power  andP^''"'^^^^'' 
authority,   (both   Kings  and    Parliamejits)    mediately  f°™  ^^e 
from  the  people.  people. 

Secondly,  \oJiah  and  thofe  Kings  were  Kings  and 
Governours  over  the  then  true  and  onely  Church  of 
God  National!,  brought  into  the  Cove?iant  of  God  in 
Abraham,  and  fo  downward :  and  they  might  well 
be  forced  to  ftand  to  that  Covenant  into  which  with 
fuch  immediate  fignes  and  miracles  they  had  beene 
brought. 

But  what  Commiffion  from  Chriji  lefus  had  Henry  ^^^^^^^°'^- 
the  eight,  Edward  the  6.  or  any  [\oJiah  like)  to  force  a  Nation- 
the   many   hundred   thoufands   of  Englijlj   men  and  all  Cove- 
women,  without  fuch  immediate  liQ-nes  and  ?uiracles^^^^^,   ^ 
that  Ifrael  had   to   enter  into   an   holy  and  Ipn-ituall  tions. 


344  "^^^  Bloudy  Tenent. 

fignes,  and  Covenant  with  the  invifible  God,  the  Father  of  Spirits, 
buTfo  n^ot  ^^  upon  paine  of  death  (as  in  \ofiahs  time)  io  Ji and  to 
England,   that  which  they  never  made,  nor  before  Evangelicall 

Hepentance  are  poffibly  capable  of. 

Henry  8.       Now  fecondly  de  fa5io,  let  it  be  well  remembred 

J^^  f^''^^     concerning  the  Kings  of  England  profeffing  Refor- 

governour  niatiou.     The  foundation  of  all  was  laid  in  Henry  the 

of  the       8.     The  Pope  chalengeth  to  be  the  Vicar  oi  Chriji 

EnTand°  ^^^  here  upon  earth,  to   have  power  of  reforming 

the  Church,  redreffing  abufes,  &c.   Henry  8.  falls  out 

with  the  Pope,  and  chalengeth  [197]  that  very  power 

to  himfelf  of  which   he  had  defpoiled  the  Pope,  as 

appeares  by  that  AB  oi Parliament  eftablifhing  Henry 

8.  the  fupreme  Head  a.nd  Governour  in  all  cafes  Eccle- 

liafticall,'  &c.   It  pleafed  the  moft  High  God  to  plague 

the  Pope  by  Henry  the   8.   his   means:   but   neither 

Pope  nor  King  can  ever  prove  fuch  power  from  Chriji 

derived  to  either  of  them. 

The  won-      Secondly,   (as   before   intimated)   let   us  view   the 

fomin  s    Workes  and   ABs  of  Englands  imitation   of  \oJiahs 

and  re-      practice.      Henry  the   7.    leaves   England  under    the 

'  "  Be  it  enafted   by  authority  of  this  tire    from   the   defignation.      Yet    it  an- 

prefent   Parliament,   that    the    King   our  fwered  a  purpofe   in   marking  the  nature 

Sovereign  Lord,  his  heirs  and  fucceilors,  of  the  revolution,  and   the   emphafis   of 

Kings  of  this  realm,   fhall  be  taken,  ac-  the  name  carried  home  the  change  into 

cepted  and   reputed    the    only   fupreme  the   mind   of  the   country.      It   was   the 

Head  in  earth  of  the  Church  of  England,  epitome  of  all  the  meafures  which  had 

&c."  been  pafTed  againll  the  encroachments  of 

The   Aft  of  Supremacy  is  quoted   in  the  fpiritual  powers  within   and  without 

full  by  Froude,  Hijl.  of  England,  ii :  324,  the  realm  ;   it  was  at  once  the  fymbol  of 

who  adds :    "  Confiderable   farcafm   has  the  independence   of  England,   and   the 

been  levelled  at  the  affumption  by  Henry  declaration     that    thenceforth   the    civil 

of  his   title ;  and    on    the    accefTion    of  magiilrate  was  fupreme  within  the  Eng- 

Elizabcth,  the  crown,  while  reclaiming  lidi   dominions   over   church   as   well   as 

the  authority,  thought  it  prudent  to  re-  ftate." 


^he  Bloudy  Tenent.  345 

llavifli  bondage  of  the  Popes  yoake.      Henry  the   8.^°''"^'"g^ 
reformes  all  England  X.o  a  new  fafhion,  halfe  P^pijK  \onhy^' 
halfe  Protejiant.      King  Edward  the  6.  turnes  about  Englands 
the  Wheele  of  the  State,  and  vvorkes  the  whole  Land^'"^^* 
to  abfolute  ProteJia?iifme.     Queene  Mary  lucceeding 
to  the  Helme,  fteeres  a  dired:  contrary  courfe,  breakes 
in  peeces  all  that  Edward  wrought,  and  brings  forth 
an    old   edition  of  Englands   Reformation   all    Popijh. 
Mary  not  living  out  halfe  her  dayes  (as  the  Prophet  Kings 
fpeakes   of  bloudy   perfons)    Elizabeth   (like    I?///'/^)  ""ttifphnt 
advanced  from   the   Prifon   to   i\\Q  Palace,  and  from  and  often 
the  irons  to  the  Crow?ie,  ilie  pluckes  up  all  her  lifter  P'"':'^."P 
Maries  plants,  and  founds  a  Trumpet  all  Protejiant.        ^  ^^  ° 

What  fober  man  ftands  not  amazed  at  thefe  Revo- 
lutions f  and  yet  like  Mother  like  Daughter :  and 
how  zealous  are  we  their  off-fpring  for  another 
imprejjion  and  better  edition  of  a  Nationall  Canaan  (in 
imitation  of  \udah  and  lojiah)  which  if  attained,  who 
knowes  how  foone  fucceeding  Kings  or  Parliaments 
will  quite  pull  downe  and  abrogate  ?' 

Thirdly,   in   all   iheie  formings  and  reformings,   aANation- 
Nationall  Church  of  naturall  unregenerate  men  was  ^^' ^^^^f'^^ 

-.  ever  111 n — 

(like  wax)  the  fubje6t  matter  of  all  thefe  formes  andjea  to 
changes,   whether   Popijh   or   Protejiant :  concerning  turne  and 
which  Nationall  State  the  time  is  yet  to  come  when^^^^^™^' 
ever  the  Lord  Jefus  hath   given  a  word  of  injlitution 
and  appointment. 

'  The  Wertminfter  Afl'embly  was  then  1644-6,  was  already  in  preparation  while 
in  ieilion.  The  Solemn  League  and  The  Bloudy  Tenent  was  going  to  prefs. 
Covenant  was  fubfcribed  Sept.  25,  1643,  the  committee  having  it  in  charge  being 
not  long  after  Williams's  arrival  in  Eng-  appointed  Odt.  17,  1643.  Neal,  Hifi.  of 
land.  The  Dircdory  of  Public  Wor-  Puritans,  i:  495.  Events  foon  juftified 
fliip  which  was  ellablifhed  by  an  ordi-  the  author's  anticipations  of  its  fliort  con- 
nance  of  Parliament,  dated  January  3,  tinuance,  and  of  another  revolution. 
44 


346  'T^he  Bloudy  Tenent. 

CHAP.  CXIX. 

A  woman  Peace.^\TOM  bring  to  minde  (deare  Truth)  a  plea  of 

head  of  the  ^    fome  wifer  Papijis  for  the  Popes  fupremacy^ 

Church,    viz.  that  it  was   no   fuch   exorbitant  or   unheard   of 

power  2.v\di  jurifdi^ion  which  the  Pope  chalenged,  but 

the  very  fame  which  a  Woman,  Queene  Elizabeth  her 

felfe  chalenged,  ftiling  her  PapiJJa,  ox  floe  Pope :  with- 

all  pleading  that  in   point  of  Reafon  it  was  far  more 

fuitable  that  the  Lord  Jefus  [198]  delegate  his  power 

rather  to  a  Clergie  man  then  a  Lay  man,  as  Henry  the 

8.  or  a  woman,  as  his  daughter  Elizabeth. 

The  Pa-        Truth.   I  beleeve  that  neither  one  nor  t'other  hit 

piibneer-  ^j^^  white,'  vet  I  beleeve  the  Papifts  arrowes  fall  the 

er  to  the  ,  J  ,  ,  ,  \  ^ 

Truth  con  neareft  to  it  in  this  particular,  viz.  That  the  govern- 
cerning     ment  of  the  Church  of  Chriji  fhould  rather  belong  to 
ernment    ^^^^  ^^  profelfe  a  Minijiry  or  Office  Spirituall,   then 
of  the       to  fuch  as  are  meerly  Temporall  and  Civill. 
Church  gQ  ^j^^^  jj^  conclulion,  the  whole  controverjie  con- 

Protef-      cerning  the  government  of  Chrijis  Kingdo?ne  or  Church, 
tants.        will  be  found  to  lye  between  the  true  and  falfe  Min- 
ijiry, both  chalenging  the  true  conuniffion,  power  and 
keyes  from  ChrijL 
The  Peace.  This  all  glorious  diadem  of  the  Kingly  power 

pow^r^of  ^^  ^^  Lord  'Jefus  hath  beene   the  eye-fore   of  the 
the  Lord   World,  and  that  which  the  Kings  and  Rulers  of  the 
w^"^  nT'  ^^^^^  have  alwayes  lift  up  their  hands  unto. 
Kings  and      The  firft  report  of  a  new  King  of  the  "J ewes  puts 
Rulers      Herod  2indi  2i\\  J eruf ale fn  into  frights  ;  and  the  power 

'    The   centre   of  the   hutt  in  archery  "  'Twas  I  won  the  wager,  though  you 

was  formerly  painted  white.  hit   the  white."    Shakefpeare,  Taming  of 

the  Shrew,  v.  5. 


The  Bloudy  Tenent.  347 

of  this  moft  o-lorious  King-  o^  King's  over  the  SoiiIcs'^J^^'^\\ 

1    ^      /—  r  .U    •      /•  A  World. 

and  Conjciences  or  men,  or  over  their  //i;^j-  and  wor- 
Jhips,  is  ftill  the  white  that  all  the  Princes  of  this 
World  (hoot  at,  and  are  enraged  at  the  tidings  of  the 
true  Heire  the  Lord  Jefus  in  his  fervants. 

Truth.  You  well  minde  (deare  Peace)  a  twofold  A  twofold 
exaltation  of  the  Lord  Jefus,  one  in   the  Soules  and*^^.^'^j|"°" 
Spirits  of  men,  and  fo  he  is  exalted  by  all  that  truly 
love  him,  though  yet  remaining  in  Babels  captivity, 
and  before  they  hearken   to  the  voyce  of  the  Lord, 
Come  forth  of  Babel  my  people. 

A  fecond  exaltation  of  Chrijl  Jefus  upon  the  Throne 
of  David  his  Father  in  his  Church  and  Congregation, 
which  is  his  Spirituall  Kingdome  here  below. 

I  confelTe  there  is  a  tumultuous  r^^^' at  his  <?«/r^;z<:f  The  world 
into  his  Throne  in  the  Soule  and  Conjciences  of  any  of'^o'^meth 
his  chofen  ;   but  againft  his  fecond  exaltation  in   his^ 
true  Kingly  power  and  government,  either  Monarchi- 
call  in   himfelf,   or   Minijleriall  in   the   hands  of  his 
Minijiers  and  Churches,  are  muftred  up  and   fliall  be 
in  the  battels  of  Chrijl  yet  to  h&  fought,  all  the  powers 
of  the  gates  of  Earth  and  Hell. 

But  I  (hall  mention  one  difference  more  between  A  fourth 
the  Kings  of  IJrael  2.nd  Judah,  and  all  other  Ki?igs'-^^'^^'^^^^?- 
and  Rulers  of  the  Gentiles.  iiVael 

Thofe  Kings  as  Ki?igs  of  Ifrael  were  all   inverted  types. 
with  a  typicall  2.nd  figurative  refpe6t,  with  which  now 
no  Civill  power  in  the  World  can  be  inverted. 
199]    They   wore   a   double    Crowne,    Firrt,    Civill  :ThGy 
Secondly,  Spirituall,  in  which  refpe6t  they  typed  outj^^°J|^j^ 
the  Spirituall  King  of  IJrael,  Chri/l  fejus.  Crown. 

When  I  fay  they  were  types,  I  make  them   not  in 


348  T^he  Bloudy  Tenent. 

all  refped:  fo  to  be,  but  as  Kings  and  Governours  over 
the  Church  and  Kingdome  of  God^  therein  types. 
'T^p  Hence  all  thofe  Saviours  and  Deliverers^  which  it 

of  the  pleafed  God  to  ftirre  up  extraordinarily  to  his  people, 
Jewes,  Gideon,  Baruc,  Sampfon,  &c.  in  that  refpedt  of  their 
figures  being  Saviours,  'Judges,  and  Deliverers  of  Gods  peo- 
Saviour  pie,  fo  Were  they  types  of  lejus  Chrijl,  either  Mon- 
of  the  archically  ruling  by  himfelf  immediately,  or  Minif- 
terially  by  fuch  whom  he  pleafeth  to  fend  to  vindi- 
cate the  liberties  and  inheritances  of  his  people. 


World. 


CHAP.  CXX. 

Peace.TT  muft  needs  be  confeft  that  fince  the  Kings 
X  of  Ifrael  were  ceremonially  anointed  with 
Oile :  and 

Secondly,   in   that   they  fat   upon   the  Throne   of 
David  (which   is  expreflely  applied  to   Chrijl  lefus, 
Luc.  I.  32.   ylBs  2.  30.   lohn  i.  49.)   their  Crownes 
were  figurative  and  ceremoniall  :  but  fome  here  quef- 
tion    whether  or   no   they  were   not   types   of  civill 
Powers   and    Rulers   now,   when   Kings  and   ^eens 
fliall  be  nurling  Fathers  and  nurfing  Mothers,  &c. 
The  Men-      Truth.  For  anfwer  unto  fuch,  let  them  firft  remem- 
^^^^M-^^    ber  that  the  difpute   lyes   not  concerning   the  Mon- 
ifteriall      archicall  power   of  the   Lord  lejus,   the   power   of 
power  of  making  Lawes,  and  making  Ordinances  to  his  Saints 
"  •      and  Subjed:s  :   But  concerning  a  deputed  and  Minif- 
teriall  power,  and  this  diftindlion  the  very  Pope  him- 
felf acknowledgeth. 
Q^^^^         There  are  three  great  Competitours  for  this  depu- 
Competi-  ted  or  Minifleriall  power  of  the  Lord  lejus. 


The  Bloudy  T^enent.  349 

Firft,    the   Arch-vicar  or   Nathan,   the   pretended ^°"''!fo'" 
Vicar  of  Qhriji  on  Earth,  who  fits  as  God  over  the  iaeriall"" 
Te?fiple  oi  God,  exalting  himfelfe   not  only  above  all  power  of 
that  is  called  God,  but  over  the  Joules  and  ^onfciences^^^^- 
of  all  his  vajfalls,  yea  over  the  Spirit  oi  Chriji,  over  great  pre- 
the  holy  Scriptures,  yea  and  God  himfelfe,  Dan.  g.tfndersfor 

1  ^^  -r^  -^  1  -1  rr/    r  theMinil- 

&  I  I  chap.  &  Rev.  15.  together  with  2  IheJ.  2.         ^gj-jaij 

This  pretender  although   he   profelfeth   to   claime  power  of 
but  the  Minifteriall  power  of  Chrift,  to   declare  his  ^||'J^^-_^j^^ 
Ordinances,  to  preach,  baptife,  [200]  ordaine   Min- upon  the 
ifters,  and  yet  doth  he  upon  the  point  challenge  the  point  chal 
Monarchicall  or  abfolute  power  alfo,  being  full  of^^^Jj.|,^j^_ 
felfe   exalting   and   blafpheming,   Da?i.  7.  25.  &  1 1.  icall  alfo. 
36.  Rev.  13.  6.  fpeaking  blafphemies  againft  the  God 
of  Heaven,   thinking  to  change  times  and  Lawes  : 
but  he  is   the  fonne  of  perdition   arifing   out  of  the 
bottomlelfe  pit,  and  comes  to  deftrudion.  Revel.  17. 
for  fo  hath  the  Lord  Jefus  decreed  to  confume  him 
by  the  breath  of  his  mouth,  2  The/.  2. 

The  fecond  great  Competitour  to  this  Crowne  of  The  fec- 
the  Lord  Jefus  is  the    Civill   Magiftrate,    whether  °;:^^^/;^^^^ 
Emperours,    Kings,    or  other    inferiour   Officers    ot  the  Civill 
State  who  are  made  to  beleeve  by  the  falfe  Prophets  Magiilrate 
of  the  World  that  they  are  the  Antitypes  of  the  Kings 
of  Ifrael  and  Judah,  and  weare  the  Crowne  of  Chrift. 

Under  the  wing  of  the  Civill  Magiftrate  doe  three  3  Great 
great  factions  fhelter  themfelves,  and  mutually  oppofe  |^^/^|°"^ 
each  other,  llriving  as  for  life,  who   ihall  fit  downcingan 
under  the  fhadow  of  that  Arme  of  Flefh.  Arme  of 

Firft,  the  Prelacie,  who  (though  fome  extravagants    ^    ' 
of  late  have  inclined  to  wave  the  King,  and  to  creepe  preiade. 
under  the  wings  of  the  Pope,  yet)  fo  far  depends  upon 


35°  T^he  Bloudy  Tenent. 

the   King^   that   it   is  juftly  faid   they  are   the  Kings 

Bijhops. 
2-  The  Secondly,  the   Prejhyterie,   who  (though   in   truth 

j.je^^  ^  ^'  they  afcribe  not  fo  much   to  the  civill  Magijirate  as 

fome  too  groffely  do,  yet  they)  give  fo  much  to  the 
The  Yo^^^  civill  Magijirate  as  to  make  him  abfolutely  the  Head 
and  Pref-  q£-  ^j^^  Church  :    For,  if  thev  make  him  the  Reformer 

bytene  •' 

make  ufe  of  the  Church,  the  Supprelfour  of  Schifmaticks  and 
of  the  Hereticks,  the  Prote6tour  and  defendour  of  the 
Magiftrate  Church,  &c.  what  is  this  in  true  plain  Englifli  but 
but  as  of  to  make  him  the  Judge  of  the  true  and  falfe  Church, 
an  jixecu-  Judge  of  what   is  truth,   and  what  errour ;   who  is 

tioner.  .  . 

Schifmaticall,  who  Hereticall,  unlelfe  they  make  him 
only  an  Rxecutioner^  as  the  Pope  doth  in  his  punifh- 
ing  of  Hereticks  ? 

I  doubt  not  but  the  Ariftocraticall  government  of 

Presbyterians  may  well  fubfift  in  a  Monarchie  (not 

only  regulated  but  alfo  tyrannicall)  yet  doth  it  more 

naturally  delight  in  the  element  of  an  Ariftocraticall 

government  of  State,  and  fo  may  properly  be  faid  to 

be  (as  the  Prelates,   the  Kings  fo  thefe)  the  States 

Bifliops. 

3.  Inde-         The  third,  though  not  fo  great,  yet  growing  fac- 

pendents.  tion  is  that  (fo  Called)  Independent :   I  prejudice  not 

the  perfonall  worth  of  any  of  the  three  forts :   This 

The  Inde- latter  (as  I  beleeve  this  Difcourfe  hath  [201J  mani- 

pendents:  fefj-g^j)   jumpes   with   the  Prelates,  and  (thouf^h  not 

who  come  r\\  \  •    •  i  i  i 

neerefl  to  more  fully,  yet)  more  explicitely  then  the  Presbyte- 

the  Bilh-   rians  caft  down  the  Crowne  of  the  Lord  Jejus  at  the 

°^^*  feet  of  the   Civill  Magijirate :  And   although  they 

pretend  to  receive  their  Minijirie  from  the  choice  of 

2  or  3  private  perjons  in  Church- covenant,  yet  would 


'The  Bloudy  Tenent. 


351 


they  faine  perfwade  the  Mother  Old  England  lo  imi- 
tate her  Daughter  New  England's  pradiice,  viz.  to 
keep  out  the  Presbyterians,  and  only  to  embrace 
themfelves,  both  as  the  States  and  the  Peoples  BiHiops.' 

The  third  competition  for  this  Crown  and  power  ofThe  third 
the  Lord  Jefus  is  of  thofe  that  feparate  both   from  Ji°n^^of" 
one  and  t'other,  yet  divided  alfo  amongft  themfelves  thole  that 
into  many  feverall  profe/Jions. 


'  This  pifture  of  the  religious  parties 
of  that  time  is  fomevvhat  more  unfavora- 
ble to  the  Independents  than  the  judg- 
ment which  hirtory  has  paffed  upon 
them.  Williams  judged  them  from  his 
own  advanced  point  of  view,  and  per- 
haps jullly,  as  holding  eflentially  the 
fame  view  of  the  power  of  the  civil  mag- 
illrate  with  the  Prefbyterians,  and  only 
competing  with  them  for  the  pofl'eflion 
of  that  power.  The  open  connexion 
between  them  and  the  perfons  in  New 
England  who  had  fent  him  into  exile, 
and  whofe  views  he  knew  fo  well,  might 
have  led  him  to  think  that  there  was  lit- 
tle to  choofe  between  the  two.  His 
judgment  he  evidently  refts  on  thofe 
views  of  the  New  England  miniflers 
which  he  is  here  controverting,  —  "as  I 
believe  this  difcourfe  hath  manifefted." 
The  Prefbyterians  in  their  diicuffion 
with  the  Independents  in  the  Wellmin- 
fter  Alfembly,  while  trying  to  fettle  lome 
fcheme  of  accommodation  for  tender 
confciences,  fay  in  the  paper  prefcnted 
December  25,  1645,  "As  for  fuch  a  tol- 
eration as  our  brethren  dcfire,  we  appre- 
hend it  will  open  a  door  to  all  fefts  ;  and 
though  the  Independents,  now  plead  for 
it,  their  brethren  in  New  England  do  not 
allow  it."  Neal,  Hijl.  of  Puritans,  ii:  17. 
But  it  is  evident  from  their  language 
that  the  Prefbyterians  underftood,  or  at 


leparate. 

leall  wifhed  to  make  it  appear,  that  the 
Independents  were  feeking  for  a  tolera- 
tion which  would  cover  more  than  them- 
felves. "  They  plead  for  an  accommo- 
dation to  other  feds  as  well  as  to  them- 
felves," faid  Robert  Bayl'ie,  defcribing 
the  difcuffion  with  the  Independents  in 
the  Committee  for  Accommodation. 
Letters,  ii:  172.  They  at  leail  were 
bitter  enough  againft  any  fort  of  indul- 
gence. The  Scottifh  Parliament  wrote 
(Feb.  3,  1645-6)  to  Weilminller  that 
"  it  was  perfuaded  That  the  Piety  and 
Wifdom  of  the  Honourable  Houfes  will 
never  admit  Toleration  of  any  Se<fl:s  or 
Schifms  contrary  to  our  Solemn  and 
Sacred  Covenant."  Rufhworth,  Hiftori- 
cal  ColleSlions,  vi  :  234.  Edmund  Ca- 
lamy  faid  to  Parliament,  in  a  fermon  in 
1644,  "If  you  do  not  labor  according  to 
your  duty  and  power  to  fupprefs  the 
errors  thereby  that  are  fpread  in  the 
Kingdom,  all  thofe  errors  are  your 
errors,  and  thofe  herefies  are  your  here- 
fies.  You  are  the'Anabaptiils,  you  are 
the  Antinomians,  and  'tis  you  that  hold 
that  all  religions  are  to  be  tolerated." 
Crofby,  Hiji.  of  Baptijls,  i:   176. 

Baylie  hated  the  Independents  with 
all  the  vigor  of  a  good  hater,  but  it  was 
becaule  he  hated  their  doctrines.  In  the 
preface  to  a  Sermon  before  the  Houfe  of 
Lords  in  1645,  he  fays:  "It  is  more,  at 


352  "The  Bloudy  Tenent. 

Of  thefe,  they  that  goe  furtheft,  profefTe  they  muft 

yet  come  neerer   to   the  wayes  of  the  Son  of  God : 

And  doubtlelTe,  fo  farre  as  they  have  gone,  they  bid 

the  moji^  and  make  xho.  faireji  plea  for  the  puritie  and 

power  of  Chriji  J  ejus,  let  the  reft  of  the  Inhabitants 

of  the  World  be  Judges. 

Their  Le|-  2\\  the  former  well  be  viewed  in  their  exter- 

formitie  to  "^1^  State,  pomp,  riches,   conformitie  to  the  World, 

Chrift.      &:c.     And  on  the  other  fide,  let  the  latter  be  con- 

lidered,  in  their  more  through  departure  from  Jinne 

2indi Jinfull  JVorJhip,   their  condefcending  (generally) 

to  the  loweft  and   meaneft  content?nents  of  this  life, 

Ju     I,     their  expoling:  of  themfelves  for  Chri/i  to  greater  fuf- 

Churches     ,     .  i      i      •       i    r    •  r^-    •^^    r  i  a-" 

of  the  Septerings,  and  their  denring  no  Civill  fword  nor  Arme 
eration  gf  Flefh,  but  the  two-edged  fword  of  Gods  Spirit  to 
Human^  ^^7  ^^^  ^^^  matter  by  :  and  then  let  the  Inhabitants 
tie  and  of  the  World  judge,  which  come  neereft  to  the  doc- 
Subjedls  trine,  holines,  povertie,  patience  and  practice  of  the 
not  to  be  Lord  Jefus  Chrift ;  and  whether  or  no  thefe  later 
opprefled,  deferve  not  fo  much  of  Humanitie,  and  the  Subjects 
le'aft)^per-  Libertie,  as  (not  offending  the  Civill  State)  in  the 
mitted.  freedome  of  their  Soules,  to  enjoy  the  common  aire 
to  breath  in. 

leaft  not  lefs,  unlawful   for  a   Chriftian  pendency  wherein  many  religious   fouls 

State  to  give  any  liberty  or  toleration  to  for    the    time    do   wander,   is   the   chief 

errors,  than  to   fet  up,   in  every  city  or  hand  that  opened   at   firft,   and   keepeth 

parilh   of   their  dominions,   bordels   for  open   to   this   day,   the   door   to  all   the 

uncleannefs,  ftages  for  plays  and  liils  for  other  errors  that  plague  us."   Quoted  by 

duels.     That   fo    much    extolled    Inde-  Palfrey,  HijL  of  New  England,  ii:  89, 


'The  Bloudy  Tenent.  353 

CHAP.  CXX.' 

P^^r^. T^ Eare  Truths  you  have  (liewne  me  a  little 
\J  draught  of  Zions  Ibrrowes,  her  children 
tearing  out  their  mothers  bowels :  O  when  will  Hee 
that  iVablilheth,  comforteth,  and  builds  up  Zion, 
looke  downe  from  Heaven,  and  have  mercy  on  her  ? 
&c. 

Truth.  The  Villon  yet  doth  tarry  (faith  Habacuk) 
but  will  moll  [202]  furely  come:  and  therefore  the 
patient  and  believing  mull  wait  for  it. 

But  to  your  laft  Propolition,  whether  the  Kings  of  7  Reafons 
Ifrael  and  Judah  were  not  types  of  Civill  Magiftrates  ?  [^j^g^^'^jf^ 
now  I   fuppofe  by  what   hath   been   already  fpoken,  Kings  of 
thefe  things  will  be  evident.  ^^''^^l  a"^ 

Firll,  that  thole  former  types  of  the  Land,  of  the^^Q^^g^g"' 
People,  of  their  Worjhips,  were  types  ^nid  figures  of  a  any  other 
fpirituall  Land,  fpirituall  People,  2iX\di  Jpirituall  Wor-  '°^^\{'f^' 
jhip    under    Chrijt.      Therefore   confequently,    their  titype. 
Sai' tours,  Kedeemers,  Deliverers,  Judges,  Kings,  mull  Civill 
alfo  have  th^ir fpirituall  Antitypes,  and  lb  confequently  f^  \jres  ^" 
not  civill  hwi  fpirituall  Gover?iours  and  Rulers;  left  mull  needs 
the  very  ejjhitial  nature  of  Types,  Figures  and  Shad- '^^  f^"^^^^*"" 
owes  be  overthrowue.  ituall  An- 

Secondly,  although  the  Magiftrate  by  a  Civill  fword  titypes. 
mi^ht  well   compell   that   Nationall  Church   to  the^^;"'^"' 

o  .  ,  -f^     ,  .  .  .    pullion 

externall  exercife  of  their  Naturall  Worlhip  :   yet  it  was  prop- 
is   not   poffible  (according   to   the  rule  of  the   New^^^"^'-^, 

i-r.    n  \  11        1      1      XT      •  r»  Nationall 

1  eltament)  to  compell  whole  JNations  to  true  Repent-  church 
ance  and    Regeneration,   without   which  (to  farre  as  of  the 

'  By  mifprint  there  are  two  chapters  numbered  alike. 
45 


354  '^^^  Bloudy  Tenent. 

Jewes,  but  niay  be  difccmed  true)  the  Worfhip  and  holy  Name 

proper  in  ^^  ^^d  is  prophaned  and  blafphemed. 

the  Chrif-      An   Amic  of  Flefli,  and   Sword  of  Steele  cannot 

•s^n'TNa^^^^^^  to  cut  the  darkneffe  of  the   Mind,  the  hard- 

tionall.      nelle  and  unbeleefe  of  the  Heart,  and  kindely  operate 

upon  the  Soules  affedlions  to  forfake  a  long  continued 

Fathers  worfhip,  and  to  imbrace  a  new,  though  the 

beft  and  trueft.     This  worke  performes  alone  that 

fword  out  of  the  mouth  of  Chrift,  with   two  edges. 

Rev.  I.  &  3. 

Thirdly,  we  have  not  one  tittle  in  the  New  Tefta- 
Neither  ment  of  Chrift  Jejus  concerning  fuch  a  parallel, 
Tefus  nor  neither  from  Hhnjelfe,  nor  from  his  Minijlers,  with 
his  Mef-  whom  he  converfed  fourty  dayes  after  his  Refurrec- 
fengers      ^y^„   inftru^tins:  them  in  the  matters  of  his  Kins'dome. 

have  made     a  r^  o  ' 

the  Civill  Acts    I. 

Magiilrate  Neither  find  we  any  fuch  conwiijjion  or  direBion 
\:\^^l  i^"j  given  to  the  Civill  Magijir ate  to  this  purpofe,  nor  to 
the  con-  the  Saints  for  their  Ju/^miffion  in  matters  fpirituall, 
trary.        ^3^(.  j-j^g  contrary,  A^s  4.  &  5.    i  Cor.  7.  23.    Colojf. 

2.  18. 

Civill  Fourthly,  we  have  formerly  viewed'  the  very  nature 

Magiftra-  ^^^  elTence  of  a  Civill  Magijir  ate,  and  find  it  the  fame 

tiallycivill  ^"^  "^  parts  of  the  World,  where  ever  people  live  upon 

and  the     the  face  of  the  Earth,  agreeing  together  in  Townes, 

fame  in  all  Qifi^^^   Proviuces,  Kiugdomes :  I  fay  the  fame  effen- 

the  World  tially   Civill,   both   from,    i.   the   rife  and  fountaine 

whence  it  [203]  fprings,   to   wit,   the  peoples  choice 

and  free  confent.      2.  The  Objedt  of  it,  viz.  the  com- 

mon-weale  or  fafety  of  fuch  a  people  in  their  bodies  and 

goods,  as  the  Authours  of  this  Modell  have  themfelves 

confelTed. 

'    Chap.  xcii. 


The  Bloudy  Tenent.    '  355 

This  civi/l  Nature  of  the  Magijirate  we  have  proved  Chnilian- 
to  receive  no  addition  of  power  from  the  Magijirates  ^^^  ^^  ^^^ 
being  a  Chrijliariy  no  more  then  it  receives  diminution-i^^.xwxz  of 
from  his  not  beino;  a  Chri/iian  :  even  as  the  Cowwo/z-^. 
weale  is  a  true  Qommon-weale^  although  it  have   not  weak,  nor 
heard  of  Qhrijlianitie  ;   and  Chrijiianitie  profelfed   in  "^oth  want 
it  (as  in   Pergattius^   Epbefus,  &c.)  makes  it  ne're  no°gj^jjj"" 
more  a  Commonweale,  and  Chrijiianitie  taken  away,  diminifh 
and  the  candlejiick  removed,   makes  it  ne're  the  leffe'^- 
a  Commonweale. 

Fifthly,  the  '$)pirit  of  God  exprelly  relates  the  worke  Rom.  13. 
of  ih^  civill  Mau-iftrate  under  the  Go/ pel,  Rom.  10  e^-'^ently 

oy  J I      ^  J    proves 

exprelly  mentioning  (as  the  Magijirates  objedt)  thetheCivill 
duties  of  the  fecond  Table,  concerning  the  bodies  and  work  and 
goods  oi\\i^fubjea.  _  th^Civill 

2.  The  reward  or  wages  which  people  owe  for  Magi  Urate 
fuch  a  worke,  to  wit,  (not  the  contribution  of  the 
Qhiirch  for  2.ny  J pirituall  work,  but)  tribute,  toll,  cuj- 
tome  which  are  wages  payable  by  all  forts  of  men. 
Natives  and  Forreigners,  who  enjoy  the  fame  benefit 
oi  pub  lick  peace  and  commerce  in  the  Nation. 

Sixthly,  Since  the  civill  Magijirate,  whether  Kings 
or  Parliaments,  States,  and  Goverjiours,  can   receive 
no  more  in  jujiice  then   what   the   People   give,  and 
are  therefore  but  the  eyes  and  hands  and  injiruments^'^'^ 
of  the  people  (limply  confidered,  without  refped:  to  yet  moil 
this   or   that  Religion)    it   muft   inevitably  follow  (as true  con- 
formerly  I   have   touched)  that   if  Magijirates  have  J-J^^^"^^^ 
received  their  power  from  xhc  people,  then  the  greateftcivill 
number  of  the  people  of  every  Land  have  received  Magif- 
from  Qhriji  lejus  a  power  to  ejiablijh,  correB,  ^-^Jorme^^^-     jh^ 
his   Saints   and  Jervants,    his   wij'e  and  Jpowje,   the  Antitype 


356  T^he  Bloudy  Tenent. 

of  the       Church :  And  fhe  that  by  the  exprefTe  word  of  the 

Ifrad  and  Lord  [Pfal.  1 49.)  binds  Kings  in  chaines,  and  Nobles 

Judah.       in   //«/^j-   of  iroji^   mufl   her  felfe   be   fubjed:   to  the 

changeable    pleafures  of  the   people  of  the    World 

(which  lies  in  wickednejfe^  \  lohn  5.)  even  in  matters 

of  Heavenly  2.ndi  J pir it uall  Nature. 

Hence  therefore  in  all  controverfies  concerning 
the  Church,  Miniftrie  and  worfhip,  the  lafl:  Appeale 
muft  come  to  the  Bar  of  the  People  or  Common- 
weal, where  all  may  perfonally  meet,  as  in  fome 
Commonweales  of  fmall  number,  or  in  greater  by 
their  Reprefentatives. 
If  no  Re-  204]  Hence  then  no  perfon  efteemed  a  beleever,  and 
^f  "'^  ^^^Udded  to  the  Church. 

that  which        ^.j      ^^rr  ^      r  i  i    •         i 

the  Com-  JN  o  Omcer  cholen  and  ordamed. 
monweal  ]S[o  perfon  caft  forth  and  excommunicated,  but  as 
thrno^^  the  Commonweale  and  people  pleafe,  and  in  con- 
Chrift,  no  clufion,  no  Church  of  Chrift  in  this  Land  or  World, 
God,  but  ^j^^  confequently  no  vifibly  Chrift  the  Head  of  it. 
pleafureofYea  yet  higher,  confequently  no  God  in  the  World 
this  world  worfliipped  according  to  the  inftitutions  of  Chrift 
2.  P'J°-jefus,  except  the  feverall  peoples  of  the  Nations  of 
the  World  Ihall  give  allowance. 

Peace.  Deare  Truth,  Oh  whither  have  our  Fore- 
fathers and  teachers  led  us  ?  higher  then  to  God  him- 
felfe  (by  thefe  doctrines  driven  out  of  the  World)  you 
cannot  rife  :  and  yet  fo  high  muft  the  inevitable  and 
undeniable  confequences  of  thefe  their  dod:rines 
reach,  if  men  walke  by  their  owne  common  Princi- 
ples. 
The  true  Truth.  I  may  therefore  here  feafonably  adde  a 
antitype    feventh,  which  is  a  necellary  confequence  of  all  the 


The  Bloudy  Tenent.  357 

former  Arguments,  and  an  Argument  it  felfe  :  17*2;.  we°^.  ^^^ 
finde  exprelly  a  Ipirituall  power  of  Chrijl  J  ejus  in  the  j,,.a|i^aj^(l 
hands  of  his  Saints,  Minijiers  and  Churches,  to  beejudah. 
the  true  Antitype  of  thofe   former  figures  in  all  the 
Prophecies  concerning  Chriji  hhjpirituall  power,  Ifa. 
9,  Dan.  7.  Mich.  4.  &c.  compared  with   Luc.  i.  32. 
Ad.  2.  30.  I  Cor.  5.  Math.  18.  Marc.  13.  34.  &c. 

CHAP.  CXXI. 

Peace.  /^  Lorious  and  conquering  Truth,  mee 
Vj^  thinkes  I  fee  moft  evidently  thy  glori- 
ous conqueflis :  how  mighty  are  thy  fpirituall  weapons 
(2  Cor.  10.)  to  breake  downe  thofe  mighty  and  ftrong 
Holds  and  Caftles,  which  men  have  fortified  them- 
felves  withall  againft  thee  ?  O  that  even  the  thoughts 
of  men  may  fubmit  and  bow  downe  to  the  captivity 
of  Jefus  Chrift  ! 

Truth.  Your  kinde  incouragement  makes  mee  pro-  A  fourth 
ceed  more  cheerfully  to  a  fourth  difference  from  the  ^J- ^^^^^^^^ 
Lawes  and   Statutes  of  this   Land,  different  from  allandStat- 
the  Lawes  and  Statutes  of  the  World,  and  parallel'd  ",\"  ^'""^ 
onely   by   the   Lawes   and   Ordinances   of  fpirituall 
Ifrael. 

Firft  then  confider  we  the  Law-fnaker,  or  rather  Mofes  a 
the  Law-publifier  or  Prophet,  as  Mofes  calls  himfelfe,  ^^'P^^.^"^ 
Deut.  18.  and  AB.  3.  he  is  [205]  exprelly  called  that 
Prophet   who   figured   out  Chriji  Jejus  who  was  to 
come,  like  unto  Mofes,  greater  then   Mojes,  as  the 
fon  is  greater  then  the  fervant. 

Such  Law-givers  or  Law-pub lijhers  never  had  any 
State  or  People  as  MoJes  the  type,  or   Chriji  JeJus, 


358  T^he  Bloudy  Tenent. 

miraculoully  ftirred  up  and  fent  as  the  mouth  of  God 
betweene  God  and  his  people, 
'^he  Secondly,  concerning  the  Lawes  themfelves  :   It  is 

nVael  un-  true,  the  fecond  Table  containes  the  Law  of  Nature, 
parallel'd.  the  Laiv  Morall  and  Civilly  yet  fuch  a  Law  was  alfo 
given  to  this  people  as  never  to  any  people  in  the 
World:  fuch  was  the  Law  of  worjhip,  PJal.  147. 
peculiarly  given  to  'Jacob,  and  God  did  not  deale  fo 
with  other  Nations  :  which  Lawes  for  the  matter  of 
the  worfldip  in  all  thofe  wonderfull  fignificant  Sacri- 
fices, and  for  the  manner  by  fuch  a  Priejihood,  fuch  a 
place  of  Tabernacle,  and  afterward  of  Temple,  fuch 
times  and  Jolemnities  of  Fejlivals,  were  never  to  be 
parallel'd  by  any  other  Nation,  but  onely  by  the  true 
Chrijiian  Ifrael  eftabliflied  by  yefus  Chriji  amongfl 
yewes  and  Geiitiles  throughout  the  World. 
Gods  Thirdly,  the  Law  of  the  tenne  Words  [Deut.  lo.) 

owne  fin-  the  Epitomc  of  all  the  reft,  it  pleafed  the  moft  high 

per  uenn  Q 

Lawes  for  God  to  frame  and  pen  twice  with  his  owne  moft  holy 
Ifrael.  and  dreadfull  jinger  upon  Mount  Sinai,  which  he 
never  did  to  any  other  Nation  before  or  fmce,  but 
onely  to  that  fpirituall  Ifrael,  the  people  and  Church 
of  God,  in  whofe  hearts  oi  jlejh  he  writes  his  Lawes, 
according  to  Jer.  31.  Heb.  8.  and  10. 

Peace.   Such  promulgation  of  fuch  Lawes,  by  fuch 

a  Prophet,  muft  needs  be  tnatchlejfe  and  unparalleVd. 

Fift  differ-      Truth.   In  the  fift  place  conlider  we  the  pimijhtnents 

enceTem-  ^j^^  r^w^r^j"  annexed  to   the  breach  or  observation  of 

porallproi    i      /-       7-  ^ 

peritymoil  thele  Lawcs. 

proper  to  Firft,  thofe  which  were  of  a  tejnporall  and  prefent 
ran  N^?°  confideration  of  this  life :  BleJ/ings  and  Curfes  of  all 
tionaii       forts  opened  at  large,  Levit.  26.  and  Dent.  28.  which 


The  Bloudy  Tenent.  359 

cannot  poffibly  be  made  good  in  any  State,  Countrey^^^^^  ^'^' 
or  Kingdovie,  but  in  a  fph'ituail  {qv\(q  in   the  Church    ^J^^^^* 
and  K'mgdome  of  ChrijL 

The  reafon  is  this,  fuch  a  temporal!  profperity  of  The 
outward  peace  and  plenty  of  all  thinp:s,  of  increa/e  of 'P'"^"^!^ 
children,  of  cattell,  of  honour,  of  health,  of  Juccejfe,  of  of  Gods 


victory,  fuits  not   temporally  with   the  afflicted  and  People 

titype 


perfecuted  ertate  of  GWj  people  now:   And  therefore ""^Y' 


Jpirituall  and  foule  blejjednejje  mufl  be  the  Antitype, 
•u/^;.  In  the  midft  oi  revilings,  and  all  manner  of  evill 
fpeeches  for  Chrijis  fake,  foule  blejjednejfe.  In  the 
mid  ft  of  ajJiiBions  and  perfe  cut  ions,  foule  blejjednejje, 
206]  Math.  5.  and  Luc.  6.  And  yet  herein  the  Ifrael 
of  God  (liould  enjoy  their  fpirituall  peace.  Gal.  6.  16. 

Out  of  that  blelfed  temporall  ejiate  to  be  caft  or  What 
caried  captive,  was   their  exco?nmunication  or  caftinp"^^"^^^^^  ^^' 

c    A    ]       r    1  Tz-  rr^i  r  '-^  communi- 

out  or  Kioas  Jigbt,  2  King.  17.  23.  1  hererore  was  cation 
the  blajphemer,  the  /^z^yt'  Prophet,  the  idolater,  to  bee  was. 
call:  out  or  cut  off  from  this  holy  hand:  which  pun- 
ijhfnent  cannot  be  parallel'd  by  the  punilliment  of  any 
State  or  Kingdo?ue  in  the  world,  but  onely  by  the 
exco7nmunicati7ig  or  outcafting  of  perfon  or  Church 
from  the  iellowfhip  of  the  faints  and  Churches  of 
Chriji  jej'us  in  the  Gojpel. 

And  therefore  (as  before  I  have  noted)  the  putting  The  cor- 
away  of  the  falfe  prophet,  by  ftoning  him   to  ^'^^^'^,  fn°"n^|he" 
Deut.  13.  is  fitly  anfwered  (and  that  in  the  very  fame  Law, 
words)  in  the  Antitype,  when  by  the  generall  conjent^yf'^.^  °^^ 
or  Jioning  of  the  whole  AJJembly,  any  wicked  perj on  is  jfj^'ing^  in 
put  away  from  amongft  them,   that  is,  fpiritually  cut  the  Gof- 
off  out  of  the  Land  of  the  fpiritually  living,  the  peo-  P^^^* 
pie  or  Church  of  GW,  i  Cor.  5.  Galat.  5. 


360  The  Bloudy  Tenent. 

The  re-  Laftly,  the  great  and  high  reward  or  punijhment  of 
punifli-  th^  keeping  or  breach  of  thefe  Lawes  to  Ifrael,  was 
ments  of  fuch  as  cannot  fuit  with  any  State  or  Kingdome  in 
the  Lavves  j^orld  bclide  :   the  Reward  of  the   Obfervation  was 

Or  Jlrael  .  ^ 

not  to  be  Life^  Etemall  Life.  The  Breach  of  any  one  of  thefe 
parallel'd.  Lawes  was  death,  Etemall  death  or  da?nnation  from 
the  prefence  of  the  Lord.  So  Ro7u.  10.  lam.  2.  Such 
a  Covenant  God  made  not  before  nor  lince  with  any 
State  or  People  in  the  world.  For,  Chriji  is  the  end 
of  the  Law  for  righteoufnejfe  to  every  one  that 
beleeveth,  Rotn.  10.4.  And  he  that  beleeveth  in  that 
Son  of  God,  hath  eternall  life ;  hee  that  beleeveth 
not  hath  not  life,  but  is  condemned  already,  Joh.n  3. 
and  I  John  5, 


CHAP.  CXXII. 

The  wars  p^^^^^T^Eare  Truth,  you  have  moft  lively  fet  forth 
typical!.  -L/  \\\^  wiparalleVd  ^2i\.^  oi  \\\2itty pic  all  Land 

and  people  of  the  lewes  in  their  peace  and  quiet  gov- 
ernment :  Let  mee  now  requeft  you  in  the  laft  place 
to  glance  at  the  difference  of  the  wars  of  this  people 
from  the  wars  of  other  Nations,  and  of  their  having 
no  Antitype  but  the  Churches  of  Chrijt  lejus. 

[Truth.]  Firfl,  all  Nations  round  about  Ifrael  more 

or  lelfe,  fometime  or  other,  had  indignation  againft  this 

Ifraels       people,  /Egyptians,  Edomites,  [207]  Moabites,  Ammo- 

Enemies    ^/^^,j.^  Midians,  Philifians,  AJfyrians  and  Babylonians, 

about.       &c.  as  appeares  in  the  Hiflory  0I Mofes,  Samuel,  ludges 

and  Kings,  and   in   all   the  Prophets:  You   have  an 

exprelfe  Catalogue  of  them,  Pfal.  83.  fometimes  many 


The  Bloudy  Tenent.  361 

hundred  thoufand  Enemies  in  pitcht  field  againft 
them  :  ot  Kthiopians  ten  hundred  thouTand  at  once 
in  the  dayes  oi  AJa,  2  Chron.  14.  and  at  other  times 
as  the  land  upon  the  Sea  flioare. 

Such  Enemies  the  Lord  lejus  foretold   his  Ifrael,^^'^  Ene- 
The  World  (liall   hate  you,   lohn   16.   You   fliall   beJJJy^fJi°aii 
hated   of  all   men   for   my  Names   fake,   Matth.  24.  HVael. 
All  that  will   live  godly  in  Cbriji  lefus  muft  be  per- 
fecuted  or  hunted,  i   Ti7n.  4.      And   not  only  by  flejl:) 
and  blond,  but  alfo  by  Principalities,  Powers,  Spirituall 
wickednelfe  in  high  places  (Rphef.  6.)  by  the  whole 
Pagan  World  under  the  Roman  Emperours,  and  the 
whole  Antichrijiian  World  under  the  Roman  Popes, 
Rev.  12.  &    13.  Chap,   by  the  Kings  of  the   Earth, 
Rev.  17.  And  Gog  and   Magog,  like   the  fand  upon 
the  Sea  flioare  (Rev.  20.) 

Peace.  Such  Enemies,  fuch  Annies,  no  Hiftory,  no 
experience  proves  ever  to  have  come  againft  one 
poore  Nation  as  againft  Ifrael  in  the  type  ;  and  never 
was  nor  Ihall  be  knowne  to  come  againft  any  State 
or  Country  now,  but  the  Ifrael  of  God  the  Spirituall 
yewes,  Chrijis  true  followers  in  all  parts  and  quarters 
of  the  World. 

[Truth.  I  Befide  all  thefe  without,  Ifrael  is  betraied  Enemies 
within   her   owne   bowells,  bloudy   aS'^z^/j-,  Abfaloms,'^^^^'^^ 
Shehaes,  Adonijahs,  leroboatns,  Athaliahs  railing  infur-  her  owne 
reBions,  co?f piracies,  tumults,  in  the  Antitype,  and  Par-  bowells. 
allell[,\  the  Spirituall  ftate  of  the  Chriftian  Church. 

Secondly,  confider  we  the  famous  and  wonderfull 

bat  tells,    viBories,    captivities,   deliverances,   which   it 

pleafed  the  God  of  Ifrael  to  difpence  to   that   people 

and  Nation,  and  let  us  fearch  if  they  can  be  paralleld 

46 


362  The  Bloudy  Tenent. 

by  any  State  or  people,  but  myftically  and  Spiritually 

the  true  Chrijiian  Ifrael  of  God^  Gal.  6. 

The  fam-       How  famous  was  the  bondage  and  ilavery  of  that 

cdly^cap-  people  and  Nation  430  yeares  in  the  Land  oi  /Egypt , 

tivities  of  and   as   famous,   glorious   and   miraculous  was   their 

the  Jews,  jr^^nf^f^g  through  the  Red  Sea  (a  figure  of  Baptifme^  i 

Corinth.  10.  and  /Egypt  a  figure  of  an   /Egypt  now, 

Rev.  II.  8  ?) 

How  famous  was  the  70  yeares  captivity  of  the 
lewes  in  Babel  tranfported  from  that  Land  of  Canaan, 
and  at  the  full  period  returned  againe  to  leruj'aletn, 
a  type  of  the  captivity  of  Gods  people  [208]  now 
Spiritually  captivated  in  myfticall  Babel,  Rev.  18.  4.? 
Their  Time  would  faile  me  to  fpeake  q>\.  lojhua  s  conqueft 

Tn^^T    of  literall  Canaan,  the  flaughter  of  11  Kin<rs,  of  the 

full  Vldto-  .  1    •  r  •    /  1  ^-    •  r^'  1 

ries.  miraculous  taking  of  lericho  and  other  Cities ;  Gideon 

his  miraculous  battell  againft  \\\q  Midianites ;  Io?ia- 
than  2iV\di  his  Armour  bearer  againfl:  \.\\t  Philijii?ns ; 
David  by  his  5  fmooth  ftones  againft  Goliah ;  Afa, 
lehofaphat,  Hezechia,  their  mighty  and  miraculous 
viBories  againft  fo  many  hundred  thouland  Enemies, 
and  that  fometimes  without  a  blow  given. 

What   State,   what   Kingdome,   what  warres  and 

combats,  vi(^tories  and  deliverances  can  parallel   this 

people,  but  the  Spirituall  and  myfticall  Ifrael  of  God 

in  every  Nation  and  Country  of  the  World,  typed  out 

by  that  fmall  typicall  handfull,  in   that  little  fpot  of 

ground  the  land  of  Canaan  F 

The  myf-       xhe  Ifrael  of  God  now,   men   and   women,   fight 

tells  of  '  under  the  Great  Lord  Generall,  the  Lord  lefus  Chriji: 

Gods  If-    Their  Weapons,  Armour,  and  Artillery,  is  like  them- 

raci  now.  fgiygg  Spirituall,  fet  forth  from  top  to  toe,  Ephef.  6. 


The  Bloudy  Tenent.  363 

So  mighty  and  fo  potent  that  they  breake  downe  the 
ftrongeft  ho/ds  and  Cajiles^  yea  in  the  very  foules  of 
men  and  carry  into  captivity  the  very  thoughts  of 
men,  fubje6ting  them  to  Chriji  lefus :  They  are  Spirit- 
ual! conqiierours^  as  in  all  the  7  Churches  ot  AJia^  He 
that  overcommeth  :   He  that  overcommeth.  Rev.  2. 

^  3-     .      .       . 

Their  viBories  and  conquejis  in  this  are  contrary  to 

thofe  of  this  Worlds  for  when  they  are  llaine  and 
llaughtered,  yet  then  they  conquer  :  So  overcame 
they  the  Divell  in  the  Rotnati  Efftperours,  Rev.  12. 
By  the  bloud  of  the  Lawbe  :  2.  By  the  word  of  their 
Tejiiniony :  3.  The  cheerfull  fpilling  of  their  owne 
bloud  for  Chriji ;  for  they  loved  not  their  lives  unto 
the  death  :  And  in  all  this  they  are  //lore  then  Con- 
querors through  him  that  loved  them,  Ro/n.  8. 

This  glorious  Ar?uie  of  white  Troopers,  horfes  and^^^^  '"y^- 
harnelfe  [Chriji  lejus  and  his  true  IJraei)  Rev.  19- Army  of 
glorioufly  conquer  and  overcome  the  Beaji,  the  falfe  white 
Prop/jet  cxndi   the  Kings  of  the    Earth    up   in    ArmesjJ^^P^" 
againrt  them,  Rev.  19.  and  laftly,  raigning  with  Chriji 
a  thouland  yeares  they  conquer  the  Diveli  himfelte 
and  the  numberlelfe   Armies  (like  the  fand  on   the 
Sea  (lioare)  of  Gog  and  Magog,  and  yet  not  a  tittle  of 
mention   of  any  Jword,  helmet,  hreajtplate,  Jijield  or 
/jorje,  but  what  is  Spirituall  and  of  a  heavenly  nature: 
All  which  Warres  of  IJrael  have  been,  may  be,  and 
fliall  be  fultilled  myftically  and  Spiritually. 
209]    I   could   further   inlill:   on   other  particulars  of 
IJraels  unparalled  ftate,  and  might  difplay  thofe  excel- 
lent   paifages    which   it  pleafeth    God    to    mention, 
Nehem.  9. 


364  T^be  Bloudy  Tenent. 

CHAP.  CXXIII. 

Peace.^KZOw  have  (deare  Truth)  as  in  a  glafle  pre- 
-L  fented  the  face  of  0/<^and  New  IJrael,  and 
as  in  water,  face  anfwereth  to  face,  fo  doth  the  face 
of  typicall  IJrael  to  the  face  of  the  Antitype^  between 
whom,  and  not  between  Canaan  and  the  Civill 
Nations  and  Countries  of  the  World  now,  there  is  an 
admirable  confent  and  harmony  :  But  I  have  heard 
fome  fay,  was  not  the  civill Jiate  and  ]udicialls  of  that 
people  prelidentiall  ? 
Whether  Truth.  I  have  in  part,  and  might  further  difcover, 
ftate  of  ^^^^  from  the  King  upon  his  Throne,  to  the  very 
Ifrael  was  Beajis,  yea  the  excrements  of  their  bodies  (as  we  fee  in 
prefiden-  ^^^^  going  to  War,  Dent.  23.  12.)  their  civills,  mor- 
alls,  and  naturalls  were  carried  on  in  types :  and 
however  I  acknowledge  that  what  was  limply  inorall, 
civill,  and  naturall  in  IJraels  Jiate,  in  their  conjiitu- 
tions,  Lawes,  pu?iijhnients,  may  be  imitated  and  fol- 
lowed by  the  States,  Countries,  Cities  and  Kingdomes 
of  the  World  :  Yet  who  can  quelfion  the  lawfulnejfe 
of  other  formes  of  Government,  Lawes  and  punijh- 
??ients  which  differ,  fince  civill  conjlitutions  are  mens 
Ordinances  (or  creation,  2  Pet.  2.  1 3.)  unto  which 
Gods  people  are  commanded  even  for  the  Lords  fake 
to  fubmit  themfelves,  which  if  they  were  unlawfull 
they  ought  not  to  do  ? 

Peace.  Having  thus  far  proceeded  in  examining 
whether  God  hath  charged  the  Civill  State  with  the 
eftablifliing  of  the  Spirituall  and  Religious,  what 
conceive  you  of  that  next  alTertion,  viz.  "  It  is  well 
"  knowne  that  the  remilfenes  of  Princes  in  Chriften- 


T^he  Bloudy  Tenent.  365 

"dome  in  matters  of  Religion  and  Worfhip,  divolv- 
"  ing  the  care  thereof  only  to  the  Clergie,  and  fo 
"  fetting  their  Homes  upon  the  Churches  head,  hath 
"been  the  caufe  of  Antichriftian  invention,  ufurpa- 
"  tion  and  corruption  in  the  Worfhip  and  Temple  of 
"  God. 

Truth.  It  is  lamentably  come  to  palTe  by  Gods  jufl: 
permijjion,  Sathans  policie,  the  peoples  finne,  and  the 
malice  of  the  wicked  againft  Chriji^  and  the  corruption 
of  Princes  and  Magijlrates^  that  fo  many  inventiojis, 
ujurpations^  and  corruptions  are  rifen  in  the  Worjhip 
and  Teniple  of  God  throughout  that  part  of  the  World 
which  is  called  Chrijiian,  and  may  moft  properly  be 'The  true 
called  the  Popes  Chrijiendome,  [210]  in  oppolition  to^^^^^ 
Chriji  J  ejus  his  true  Chrijiian  Com?nonweaie^  or  Church 
the  true  Chrijlendome :  But  that  this  hath  arifen  from 
Pr/;^^'^  remilfenelle  in  not  keeping  their  watch,  to 
eftablilh  the  Purity  of  Religion^  DoBrine  and  Wor- 
jhip, and  to  punifh  (according  to  Ifraels  patterne)  all 
falfe  Minifters,  by  rooting  them  and  their  worfhips 
out  of  the  World,  that,  I  fay,  can  never  bee  evinced ; 
and  the  many  thoufands  of  glorious  Soules  under  the 
Altar,  (whofe  blood  hath  beene  fpilt  by  this  pq/ition) 
and  the  many  hundred  thoufand  foules,  driven  out  of 
their  bodies  by  Civill  Warres,  and  the  many  millions 
of  foules  forced  to  hypocrijie  and  ruine  eternall,  by 
inforced  Vniformities  in  Worjhip,  will  to  all  Eternity 
proclaime  the  contrary. 

Indeed  it  fliewes  a  moft  injurious  idlenes  and unfaith-  Great  un- 
fulnes  in  fuch  as  profelfe  to  be  MeJ/higers  o£  Chri/i^'^^^^^^^- 
jfejus,  to  caft  the  heavieft  weight  of  their  care  upon  Mmifters 
the  Kings  and  Rulers  of  the  Earth,  yea,  upon  the  very  to  call  the 


366  'The  Bloudy  Tenent. 

chiefeft  Cof?jmon-weaks,  Bodies  of  People,  (that  is,  the  World 
judging  i^  felfe)  who  have  fundamentally  in  themfelves  the 
and  eikb-  Koot  o^  Power,  to  fet  up  what  Government  and  Gov- 

ChrHlia^"^^^^^''^^'^  they  fliall  agree  upon. 

ity  upon  Secondly,  it  lliewes  abundance  of  carnall  diffidence 
the  Com-  and  diftruft  of  the  g\onous  power  and  gr2iC\ou?,  prefence 
or  world  ^^  ^^^  Lord  Jefus,  who  hath  given  his  pro?nife  and 
it  felfe.      Word,  to  bee  with  fuch  his  tnejfengers  to  the  end  of 

the  world,  Matth.  28. 

That  Dog  that  feares  to   meet  a  man  in  the  path, 

runnes  on  with  boldnes  at  his  mailers  comming  and 

prejence  at  his  backe. 
To  gov-         Thirdly,  what  imprudence  and  indifcretion  is  it  in 
erne  &      ^^  moft  common  affaires  of  Life,  to  conceive  that 

ludge  in  . 

civill  af-    Emperours,  Kings  and  Rulers  of  the  earth   muft  not 

faires  load  only  be  qualified  with  politicall  and  Jiate  abilities  to 

the"civi°r^^^^'^^  and  execute  fuch  Civill  Lawes  which  may  con- 

Magirtrate  cerne  the  common  rights,  peace  2ind  fa fety  (which  is 

worke  and  bufineffe,   load  and  burthen   enough   for 

the  ableft  (lioulders  in  the  Commonweal)  but  alfo  fur- 

nifhed  with  fuch  fpirituall  and   heavenly  abilities  to 

governe  the  fpirituall  and  Chrijlian  Cotmnonweale,  the 

jlocke  and  Church  of  Chrijl,  to  pull  downe,  and  fet  up 

Religion,  to  judge,  detertnine  and  punijh   in  fpirituall 

^^8'^"      contr  over  lies,  even  to  death  or  banijhtuent :  And  befide, 

have  no     that  not  Only  the  feverall  forts  of  civill  Officers  (which 

morepow-the  people  lliall  choofe  and  fet  up)  muft  be  fo  author- 

ert  ent  e  ^^'^    ^^  ^^^^^    |j  j-^fpe^c^ive  Commoiiweales  or  Bodies  of 

common  *  r 

confent  ofpeople  are  charged  (much  more)  by  God  with  this 
ft!^i^K°^'^  'zt'or/6^  and  bujines,  radically  and  fundamentally,  becaufe 
truft  them^^l  ^^^^^  civHl  Magijlratcs,  have  not  the  leaft  inch  of 
with.        civill  power,  but  what  is  meafured  out  to  them  from 


The  Bloudy  Tenent.  367 

the  free  confent  of  the  [211]  whole:  even  as  a  Qom- 
mittee  of  Parliament^  cannot  further  a(^t  then  the 
power  of  the  Houfe  (liall  arme  and  enable  them. 

Concerning  that  Objection  which  may  arife  from'.^^°"- 
the  Kings   of   Ifrael  and   Judah,   who   were   borne  ia^f^]° 
members  of  Gods  Church,  and  trained  up  therein  allMagif- 
their  dayes,  (which  thoufands  of  lawful!  Magl/lrates^^^^^^  "^^^ 
in  the  world,  polfibly  borne  and  bred   in  falfe  VVor-  heare  of 
lliips,  Pagan  or  Antic hrijliaii,   never  heard   of)  and^^^f''"^ 
were  therein  types  of  the  great  anointed,  the  King  oJ^q^^^ 
Ifrael,  I  have  fpoken  fufficiently  to  fuch  as  have  an 
eare  to  heare  :   and  therefore 

Lalily,  fo  unfutable  is  the  commixing  and  intang-  The  Spir- 
ling  of  the  C/W//with  the  Spirituall  charge  and  Goi'-'J,"^!!,^"^ 
erntuent,  that  (except  it  was  for  fubfiftence,  as  we  fee  Sword  can 
in   Paul  and   Barnabas,   working   with    their   owne^oi^^e 
hands)  the  Lord  fejus,  and  his  Apojlles,  kept  them-|^y"^ff„j 
felves  to  one  :    If  ever  any  in   this  world  was  able  to  the  fame 
manage  both  the  Spirituall   and   Civill,  Church  and?^''^""- 
Commonweale,  it  was  the  Lord  Jefus,  (wifedome  it 
felfe:)    Yea  hee  was  the   true   Heire   to  the  Crowne 
of  Ifrael,  being  the  Sonne  of  David  :   yet  being  fought  The  Lord 
for  by  the   people   to   be   made   a   King,  Joh.  5.  hel^f^j""^' 
refufed,  and  would  not  give  a  prefident  to  any  King,  manage 
Prince,   or   Ruler,   to   manage  both   fwords,   and  to^^^h- 
affume  the  charge  of  both  Tables. 

Now   concerning    Princes,    I    defire    it    may   bee  Nero  and 
remembred,  who  were  moft  injurious  and  danp:erous^^^.  P^''if' 

/^i     •  c\-       •  11  A  T  T^        •    •  o     7-         cuting  tm 

to    Chriltianity,   whether    Nero,    Domitian,    Julian,  ^qtouvs 
&c.  Perfecuters,  or   Qonjiantine,   Theodojius,  &c.  who^o'.  ^°'"- 
alfumed  this  Power  and   Authority,  in   and   over  thech°"4n° 
Church  in   Spirituall  things:    It    is   confeft    by   theity,asCon- 


368  "The  Bloudy  Tenent. 

ftantine  Afifiverer  and  others  of  note,  that  under  thefe  later, 
who°ar-  "^  t^^  Church,  the  Chriftian  State,  ReUgion,  and  Wor- 
fumed  a  fhip.  Were  moft  corrupted  :  under  Qonjiantine,  Qhrif- 
power  in  f^^j^s  fell  afleepe  on  the  beds  of  carnall  eafe  and  Lib- 
things,  erty  :  infomuch  that  fome  apply  to  his  times,  that 
Under      fleepc  of  the  Churchy  Cant.  5.  2.  I  lleep  though  mine 

Conftan-     1.1,1, 

tine  Chrif- heart  waketh. 

tianity  fell 
into  cor- 
ruption, 
and  Chrif- 

tiansfell  CHAP.    CXXIV. 

afleep. 

Peace. ^KT^'Sl,  but  fome  will  fay,  this  was  not  through 
J-    their  affuming  of  this  power,  but  the  ill 
managing  of  it. 

Truth.  Yet  are  they  commonly  brought  as  the 
great  Prejidents  for  all  fucceeding  Princes  and  Rulers 
in  after  Ages :  and  in  this  very  controvelie,  their 
practices  are  brought  as  prefidentiall  to  eftablifh  per- 
fecution  for  confcience. 

I  A  Brief  Expofition  of  the  whole  Book  take  of  the  benefits  of  the  Churches  fer- 

of  Canticles,  or,  Song  of  Solomon;  Live-  viceable  graces  to  God  and  him."     Pro- 

ly  defcribing  the  Eilate   of  the   Church  ceeding,  he  continues  the  application  in 

in  all  the  Ages  thereof,  &c.  &c.  Written  chap,    5.     "  Conjlantine    came    into    the 

by  that  Learned  and  Godly  Divine  John  Church,  enjoyed  the  fellowfhip  of  it,  did 

Cotton,  etc.   London.    1642.  partake   in   all   the   parts  of  it,  yea  and 

"  This  Song  containes  the  eftate  of  the  richly  endowed  it;   io   that   the  Church 

Church,  as   well    in    the   worft   as  beil  and  all  her  friends   did  eat  and  drinke, 

times."  p.  7.      "  This  booke  was  chiefly  yea  and  did  drink  abundantly  of  wealth, 

penned  to   bee   an   hiftoricall   prophecie  preferments,  &c.  whence  it  was  that  fhee 

or  propheticall  hiftory."  p.  10.     Follow-  fell  into  a  deepe  fleepe.   ver.  2.  to  chap, 

ing  this   application  of  it,  chap.  4,  ver.  6.  ver.  4.      Now  followeth   the  defcrip- 

16.    Let  my  beloved  come  into  his  garden,  tion   of  the   Church    from    Conftantines 

and  eat  of  his  pleafant  fruits,  he  explains:  time  to  the  time  of  the   rclloring  of  the 

"  Let  Conftantine  come  to  them,  and  par-  Gofpell."  pp.  139,  141. 


The  Bloudy  Tenent.  369 

212]  Secondly,  thofe  Emperours  and  other  Princes  ^^^^^^^^ 
and  Magijtrates  ad:ed  in  Keligion  according  to  their  j-^,;^^^^""^ f 
confciences  perfwalion,  (and  beyond  the  Hght  and  per- others,  yet 
fwafion  of  confcience  can  no  man  Uvin":  walk  in   anv^'^M,"°^ 

^  .        ,      ,      "^   willin?  to 

feare  ot  God.)     Hence  have  they  forced  their yi^/^V^j- be  forced 
to  unifor^nitie   and   conformitie  unto   their   own   ro«-them- 
fciences  (what  ever  they  were)  though  not  willing  to  ^  ^^^' 
have  been  forced  themfelves   in   the   matters  of  God 
and  Confcience. 

Thirdly,  Had  not  the  light  of  their  eye  of  confcience^  Conflan- 
and  the  confciences  alfo  of  their  'Teachers  been  dark-  otTerT 
ned,  they  could  not  have  been  condemned  for  want  wanted 
of  heavenly  ^t't'v'/o;/,  rare  devotion,   wonderfull   care"°^!° 
and  diligence,  propounding  to  themfelves  the  beft  pat-  feaion  as 
ternes  ot  the  Kings  of  fudah,  David,   Salomon,  Afa,'^^^'^'^^^- 
Jehofaphat,  Jq/iah,  Hezekiah  :  But  here  they  loft  the  ^'^^'^JJ^^^^ 
path,  and  thenifelves,  in  perfwading  themfelves  to  be 
the  parallels  and  antytipes  to  thofe  figurative  and  typ- 
icall  Princes :     whence    they    conceived    themfelves 
bound  to  make  their  Cities,  Kingdomes,  Empires  new 
holy  lands  of  Canaan,  and  themfelves  Governours  and 
Judges  in  fpirituall  caufes,  compelling  all  confciences 
to  Chriji,  and  perfecuting  the  contrary  with  fire  and 
fword. 

Upon  thefe  rootes,  how  was,  how  is  it  poftible  but  Sad  con- 
that  fuch   bitter  fruits  (hould   grow  of  corruption  ^'^ I'^'^^^^^l 
Chrijiianitie,  Perfecution  f  of  fuch  godly,  who  happily  ing  the 
fee  more  of  ChriJI  then  fuch  Rulers  themfelves)  their  ^'^'^^ 
Dominions  and  Jurifdi6lions  being  overwhelmed  with  w'ith^the 
inforced  difjimulation  and  hypocrife,  and  (where  power  care  of 
ol  refijlance)  with  flames  oi  civill  combujiion,  as  at  this^JJ^"'"' 
very  day,  he  that  runs  may  read  and  tremble  at. 
47 


370  'T^he  Bloudy  Tenent. 

Peace.  They  adde  further,  that  the  Princes  oiChrif- 
tendome  fetting  their  Homes  upon  the  Churches  head, 
have  been  the  caufe  of  Antic hrijiian  inventions,  &c. 
Civill  Truth.   If  they  mean   that   the  Princes  of  Europe 

giyin  J  giving  their  power  and  authoritie  to  X.\\q  f even- headed 
lending  and  tcn-homed  BeaJI  of  Pome,  have  been  the  caufe, 
u^""         &c.    I   confelTe  it  to  be   one  concurrinff  caufe :  vet 

rlorns  or  '-'  ■' 

Authority  withall  it  muft  be  remembred,  that  even  before  fuch 
toBifhops,  P;-/;^^^j-  fet  their  homes  or  authoritie  upon  the  Beajis 
gerous^to   head,  even  when  they  did  (as  I  may  fay)  but  /?W  their 
the  truth  homcs  to  the  Bijhops,  even  then   rofe  up  many  Anti- 
of  Chriil.  cijfijll^yi  abominations.     And  though  I  confelle  there 
is  but  fmall  difference  (in  fome  refped:)  betweene  the 
fetting  their  homes  upon  the  Priejis  heads  (whereby 
they  are  inabled  immediately  to  pufli  and  gore  who- 
ever crolTe  their  doBrine  and  praBice)  [213]  and  the 
lending  of  their  homes,  that  is,  pufiing  and  goring  fuch 
themfelves,  as  are  declared  by  their  Bifiops  and  Priejis 
to  be  hereticall,  as  was  and  is  pra(51:ifed  in  fome  Coun- 
tries before  and  fince  the  Pope  rofe  :   yet  I  confidently 
aifirme,   that   neither   the   Lord  Jefus  nor   his   firft 
ordained  Minijiers  and   Churches  (gathered   by  fuch 
Minijiers)  did  ever  weare,  or  crave  the  helpe  of  fuch 
homes  in  Spirituall  and  C hrijiian  affaires  :   1l\\q Jpirit- 
.    uall  power  of  the  Lord  yejus  in  the  hands  of  his  true 
ituaHpow-^^^^/^^^-f  and  Churches  (according  to  Balaams  proph- 
er  of  the   efie  Num.  23.)  is  the  home  of  that  Unicome  or  Rhi- 
Lord  Jefus        ^^  ipr^l^  Q2,)  which  is  the  ftrong-eft  home  in  the 

compared  ,  ,    .^    ^  -r  r        i  •    i        L       /i  n.  u 

in  Scrip-  world,  m  Companion  or  which  the  Itrongelt  nornes 
ture  to  the  Qf  ^j-jg  Bulls  of  Bdjan  breake  2.^  Jticks  and  reeds.  Hif- 
raWe"^^^'  ^^^^^  ^^^^^  ^s  how  that  Unicomc  or  one-horned  Beaji 
home  of   the  Rhinoccrot,  tooke  up  a  Bull  like  a  Tennis  ball,  in 


The  Bloudy  Tenent.  371 

the  Theater  at  Kome  before  the  Emperour^  according  ^^^  Rhi- 
to  that  record  of  the  Poet ;'  "°"'°'- 

^antus  erat  cornu  cui  pila  Taurus  erat  ? 

Unto  this  Spiritual!  power  of  the  Lord  Jefus^  the 
Joules  and  thoughts  of  the  higheft  Kings  and  Emp- 
eroiirs  mull:  [be]  fubjecfl,  Math.  16.  &  18.  i  Cor.  5.  & 
10.  chapters. 

CHAP.  CXXV. 

P^^r^.T^Eare  Truths  You  know  the  noyfe  is  made 
J-^  from  thofe  prophecies^  Ifa.  46.  Kings  and 
^eenes  Ihall  be  nurfmg  Fathers,  &€.  and  Revel.  21. 
the  Kings  of  the  Earth  fhall  bring  their  G/ory  and 
Honour  to  new  jferuja/emj  &c. 

Truth.   I  anfwer  with  that  mournfull  Prophet,  Pfal.  ^  ""^^ 
74.  I  fee  not  that  man,  that  Prophet,  that  can  tell  usq^j" 
how  long.      How  many  excellent  Pen-fnen  fight  each  pie  are 
againll:   other   with   their  pens  (like  JworJs)   in   the  ^'^.^^l'^  ^' 
application   of  thofe   prophecies  of  David,  Ifa,  Jer.  Gods 
Ezekiel,  Daniel,  Zacharie,  John,  when  and  how  thofe  worfhip. 
Prophecies  fhall  be  fulfilled  ! 

Secondly,  When  ever  thofe  prophecies  are  fulfilled,  Nurfmg 
yet  fhall  thofe  Kings  not  be  Heads,  Governours,  and  fathers 

'  Marua],  De  Spe/lacu/ij  LtSc//us,Ep.  IX.      Has  fought  the  battles,  he  had  not  de- 

Praeftitit  exhibitus  tota  tibi,  Csfar,  arena,      tt         i-'ii-    i       h  i 

^  •/-  1-      ,  .  How  did  his  headlong  rage  the  pit  ap- 

Quje  non  promnit,  praelia  rhinoceros.  ,,  ,  t>      b  r        r 

O  quam  terribiles  exarfit  pronus  in  iras!  tt        n   n       i      i  i  i        in 

Q^    .  ,  .     !,  ,  How  nalht  the  horn,  that   made  a  bull  a 

uantus  erat  cornu,  cui  pila  taurus  erat  I  ■    n  ■ 

^  ball  ! 

He,    who    with    armed    noftril     wildly  Tranjl.  of 'James  Elphinfton. 

glar'd. 


372  The  Bloudy  Tenent. 

and  moth-  Judges  in  Ecclefiafticall  or  Spirituall  caufes,  but  be 
themfelves  judged  and  ruled  (if  within  the  Church) 
by  the  power  of  the  Lord  Jefus  therein.  Hence 
faith  Ifaiah,  thofe  Kings  and  Queenes  (hall  Uck  the 
Duft  of  thy  feet,  &c. 

214]  Peace.  Some  will  here  aske,  What  may  the 
Magistrate  then  lawfully  doe  with  his  Civill  home 
or  power  in  matters  of  Religion  ? 

Truth.  His  home  not  being  the  home  of  that 
Unicorne  or  Rhinocerot^  the  power  of  the  Lord  Jefus 
home  or  ^^  Spirituali  cafes^  \\\s /word  not  the  two-edged /word 
power  ot  the  Spirit,  the  word  of  God  (hanging  not  about 
being  of  a|.}^£  loiues  or  fide,  but  at  the  lips,  and  proceeding  out 
conftitu-  of  the  tnouth  of  his  MiniJIers)  but  of  an  humane  and 
tion  can-  Civill  nature  and  conftitution,  it  muft  confequently 
ofahu-  ^be  ot  a  humane  and  Civill  operation,  for  who  knowes 
mane  op-  not  that  Operation  followes  cotijlitution  F  and  there- 
eration.  fQj-g  J  fhall  end  this  paffage  with  this  conjideration: 
The  Civill  The  Civill  Magijlrate  either  refpe6leth  that  Religion 
power       ^j-j^  Worjhip  which  his  co?ifcicnce  is  perfwaded  is  true, 

owes  x  ,  . 

things  to   ^nd  upon  which  he  ventures  his  Soule;  or  elfe  that 
the  true     and  thofe  which  he  is  perfwaded  -^lvq  falje. 
ChHft   °       Concerning  the  firfl:,  if  that  which  the  Magijlrate 
believeth  to  be  true,  be  true,  I  fay  he  owes  a  three- 
fold dutie  unto  it : 

1.  Appro-      Firft,     approbation    and     countenance,    a     reverent 
bation.      efteeme  and  honorable  Tejiimonie,  according  to  IJa. 

49.  Revel.  21.)  with  a  tender  refped:  of  Truth,  and 
the  profeffours  of  it. 

2.  Submif-      Secondly,  Perfonall  fub?niJ]ion  of  his  owne  Soule  to 
fion.         j.j^g  power  of  the  Lord  Jefus  in  that  fpirituall  Gov- 
ernment and  Kingdome,  according  to  Mat.  18.  i  Cor.  5 


T^he  Bloudy  Tenent.  373 


Thirdly,  ProteBmi  of  fuch  trut  pro fe [fours  of  Chriji,  3-  Protec- 
whether  apart,  or  met  together,  as  alfo  of  their  ejiates 
from  violence  and  injurie,  according  to  Rom.  13. 

Now  fecondly,  if  it  be  a  falfe  Religion  (unto  which  T'^^.^'^'^^ 
the  Civill  Magijlratc  dare  not  adjoyne,  yet)  he  owes,  o^es  to 

Firll,  permijjion  (for  approbation  he  owes  not  to  falfe  wor- 
what  is  evill)  and  this  according  to  Matthew  13.  30.  ^  'pg^J^-f- 
for  publike  peace  and  quiet  fake.  fion. 

Secondly  he  owes  protection  to   the  perfons  of  his  2.  Protec- 
Subjed:s,  (though  of  a  falfe  worjhip)  that  no  injurie ^'°"- 
be   offered   either   to   the   perfons   or   goods  of  any, 
Rom.  I  3. 

Peace.  Deare  Truthy  in  this  1 1  head  concerning 
the  Magijirates  power  in  Worjlnp,  you  have  examined 
what  is  affirmed  :'  that  the  Magijlrate  may  doe  in 
point  of  Worjhipy  there  remaines  a  fecond  ;  to  wit, 
that  which  they  fay  the  Magijirate  may  not  doe  in 
WorflAp. 

215J  They  fay,  "The  Magijlrate  may  not  bring  in 
"  (q\.  formes  oi prayer  :  Nor  fecondly,  bring  injignifi- 
*^  cant  ceremonies :  Nor  thirdly,  not  governe  and  rule 
"  the  acls  of  worjhip  in  the  Church  of  God^  for  which 
"  they  bring  an  excellent  Jimilitude  of  a  Prince  or 
"  Magijlrate  in  a  jhip^  where  he  hath  no  governing 
'■^ power  over  the  a£lions  of  the  mariners:  and  fec- 
"  ondly,  that  excellent  prophecie  concerning  Chrijl 
"  lejusy  that  his  government  fliould  be  upon  his  Jhoul- 
^^  ders,  IJd.  9.  6,  7. 

Truth.   Unto  all  this  I  willingly  fubfcribe  :   Yet  can  ThcCivill 
I  not  paffe  by  a  moil:  injurious  and  unequall  pra(5lice '^^g'^- 
toward  the  Civill  Magijlrate  :  Ceremonies^  Holy  dayes^^^-^^^^^^ 
Common  Prayer ^  and  what  ever  elfe  diilikes  their  ro«-torne  and 

'    The  colon  fhould  follow  the  fubfequent  word  "worfhip." 


374  ^^^  Bloudy  Tenent. 

diftraaed  Jctetices^  that  the  Magijlrate  muft  not  bring  in : 
the  divers  Others  againe  as  learned,  as  godly,  as  wife,  have  con- 
and  con-  ceived  the  Magijirate  may  approve  or  permit  thefe 
trary  af-     -^^  ^j^^  Church,  and  all   men  are  bound  in  obedience 

firmations  ,   .  '  n      i     i  t\  a        •  n  r  •  i 

even  of  to  Obey  him.  How  Ihal  the  Magijtrates  conjcience  be 
the  moft  herein  (between  both)  torn  and  diftrad:ed,  if  indeed 
formers  ^'  ^^  power  either  of  ejiablijhing  or  abolijlding  in  Church 

matters  bee  committed  to  him  ? 
The  Au-        Secondly,  me  thinkes  in  this  cafe  they  deale  with 
thors  oi     j-j-^g  Civill  Ma^i/irate  as  the  Souldiers  dealt  with  the 

tilCiC   DO-  ., 

fmonsdeal  Liord  y ejus :   Firft   they   take  off  his  owne   clothes, 
with  the  and  put   upon   him   a  purple  Robe^  plat  a  Crowne  of 
MTiftrate  T^^omes  on  his  head,  bow  the  knee,  and  falute  him 
asthefoul-by  the  name  oi  King  of  the  Jewes. 
diers  dealt      They  tell  him  that  he  is  the  Keeper  of  both  Tables, 
Loj-d        h^  muft  fee  the  Church  doe  her  duty,  he  muft  eftab- 
Jefus.        lifti  the  true  Church,  true  Minijiry,  true  Ordinances, 
he  muft  keepe  her  in  this  purity.     Againe,  hee  muft 
abolifti  fuperjlition,   and  punifti   falfe  Churches,  falfe 
Minijlers,  even  to  banijhtnent,  and  death. 
The  rife        Thus  indeed  doe  they  make  the  blood  run  downe 
Commif    ^^  head  of  the  civill  Magijirate,  from  the  thorny  vex- 
fions.&c.  ation  of  that  power  which  fometimes  they  crowne 
him  with  (whence  in  great  States,  Kingdo/ns  or  Mon- 
archies, neceifarily  arife  delegations  of  that  fpirituall 
power.  High  Com??iiJ/ions')  &c. 

'    The   High  CommifTion  fprung  from  CommiiTion  Court."      Hallam  (  Conjlitu- 

the  Aft  of  Supremacy  paffed   in   the  firft  tional  Hi/iory,  i:  272,  note.  1  fays,  "The 

year  of  Queen  Elizabeth.      Burnet   fays,  germ  of  the  high  commiffion  court  feems 

{Hifl.   of  Reformation,   ii  :    599. )   "  The  to   have   been   a   commiiTion   granted  by 

power  that   was   added  for   the  Queen's  Mary  (Feb.  i  557 )  to  certain  bifhopsand 

commillionating    fonie    to    execute     her  others  to  inquire  after   all   herefies,  pun- 

fupremacy  gave  the  rife  to  that   Court,  ifh  perfons   miihehaving   at   church,  &c. 

which   was   commonly  called  the   High  Burnet,  ii:  347.    But  the  primary  model 


The  Bloudy  Tenent.  375 

Anon  againe   they  take  off  this   purple   robe,  putP'Q^s'^^g 
him  into  his  own  clothes,  and  tell  him  that  he  hathj^'^^i^jj^^^ 
no  power  to   command   what   is   againft   their  r^w- confcien- 
fcience.   They  cannot  conforme  to  2i  Jet  form  oi  prayer,  j:^^  h'^h  f^'^ 
nor  to  Ceremonies,   nor  Holy  dayes,  Sec.  although   thethat,which 
crui//  Magijirate  (that  moft  pious  Prince  Edw.  6.  and  other  Mag 
his  famous  Bijhops  (afterwards  burnt  for  Chrift)  werej,^^^(-^^j^j^_ 
of  another  confcience  :  which  of  thefe  two  confciences  ccs  con- 
(liall  ftand,  if  either  Magijirate   muft  put   forth   his'^^"'"^- 
civil!  [216]  power  in  thefe  cafes,   the  ftrongeil:  arme 
of  fiejh  and  moft  conquering  bloody  y^^or^  of  Steele 
can  alone  decide  the  Qiieftion. 

I  confeffe  it   is  moft  true,   that  no  Magijirate  (as  To  pro- 
no  other  fuperiour)  is   to   be   obeyed   in   any  matter  ^^^ .^!^^ 
difpleafing  to  God:  yet,  when  in  matters  of  worjhip ^^^^  >[q^cc 
we  afcribe  the  abfolute  headfhip  and  government  to  thetheChurch 
Magijirate,  (as  to   keepe  the  Church  pure,  and  force ^^j^^^^^"^^ 
her  to  her   duty,  Minijlers  and  People)  and  yet    take  muft  not 
unto  our  felves  power  to  judge  what  is  right  in  ourJ"j"^8^.^hat 
owne  eyes,  and   to  judge  the  Magijirate  in   and  for^ha^jsit 
thofe  very  things,  wherein  we  confeffe  he  hath  power  but  to 
to  fee  us  doe   our  duty,   and   therefore   confequently  E  /.'" ,, 
mull  /W^f  what  our  duty  is  :   what  is  this  but  to  playthings? 
with  Magijirates,  with  ih^  Joules  of  men,  with  Heaven^ 
with  God,  with  Chriji  lejus  ?  &c. 

was  the  inquifition  itfelf."    Lingard  fays,  oured  to  eftablifh  in  the  Low  Countries, 

{HijJory   of    England,    viii:    88,     note,)  will    find   that   the   chief  difference   be- 

**  Whoever    will    compare    the    powers  tween  the  two  courts  confilled  in  their 

given  to  this  tribunal   with   thofe  of  the  names."      It    was     abolifhed    in     1641. 

inquifition,    which    Philip    II.    endeav-  Clarendon,  Hijl.  of  Rebellion,  i:  412. 


376 


An  apt 
fimilitude 
difcufTed 
concern- 
ing the 
Civill 
Magif- 
trate. 


Firft 
qua^rie  : 
what  if 
the  Prince 
command 
the  Mr.  or 
Pilot  to 
fleere  fuch 
a  courfe 
which 
they  know 
will  never 
bring 
them  to 
the  har- 
bour. 


The  Bloudy  Tenent. 

CHAP.  CXXVI. 

Peace.  \^h^Q  on  (holy  Truth)  toth^itjimi/itudewhere- 
JT  by  they  iUuftrate  that  Negative  AJfertion: 
"  The  Prince  in  the  Ship  (fay  they)  is  governour  over 
"  the  bodies  of  all  in  the  Ship,  but  hee  hath  no  power 
"  to  governe  the  Ship  or  the  Mariners  in  the  ABions 
"  of  it :  If  the  Pilot  manifeftly  erre  in  his  ABion^  the 
**  Prince  may  reprove  him,  (and  fo  fay  they  may  any 
*^ pajfenger)  if  hee  offend  againft  the  life  ov  goods  of 
"  any,  the  Prince  may  in  due  time  and  place  punifh 
**  him,  which  no  private  perfon  may. 

Truth.  Although  (deare  Peace)  wee  both  agree 
that  civill  powers  may  not  injoyne  fuch  devices,  no 
nor  inforce  on  any  Gods  Injlitutions,  lince  Chrijl  lefus 
his  comming  :  Yet  for  further  illujiration  I  (liall  pro- 
pofe  fome  ^[uaries  concerning  the  civill  Magijirates 
paffing  in  the  rtiip  of  the  Church,  wherein  Chriji  lefus 
hath  appointed  his  Minifers  and  Officers  as  Govern- 
our s  and  Pilots,  &c. 

If  in  a  fhip  at  Sea,  wherein  the  Governour  or  Pilot 
of  a  fliip  undertakes  to  carry  the  fliip  to  fuch  a  Port, 
the  civill  Magi/Irate  (fuppofe  a  King  or  Rmperour) 
(liall  command  the  Mafer  fuch  and  fuch  a  courfe,  to 
fteere  upon  fuch  or  fuch  a  point,  which  the  Mafer 
knowes  is  not  their  courfe,  and  which  if  they  fteere 
he  fliall  never  bring  the  Ship  to  that  Port  or  harbour  : 
what  fliall  the  Mafer  doe  ?  Surely  all  men  will  fay, 
the  Mafer  of  the  Ship  or  Pilot  is  to  prefent  Reafons 
and  Arguments  from  his  Mariners  Art  (if  the  Prince 
bee  capable  of  them)  or  elfe  in  humble  and  fubmif- 
five  manner  to  perfwade  the  Prince  not  to  interrupt 


The  Bloudy  Tenent.  yjj 

them  in  their  courfe  and  duty  properly  |  217]  belong- 
ing to  them,  to  wit,  governing  of  the  Jhip.Jieering  of 
the  courfe y  &€. 

if  the  Mafier  of  the  Ship  command  the  Mariners '^•P^^^]^- 
thus  and  thus,  in  cunning'  tht  Jhip,  managing  the  helme^^f^}^^Q^^{ 
tri?nming  the  faile^  and  the  Prince  command  the  command 
Mariners  a  different  or  contrary  courfe,  who  is  to  be  '^^  mam- 

J  '  ners  thus, 

obeyed  ?  &  the 

It  is  confeft  that  the  Mariners  may  lawfully  difo-  Prince 
bey  the  Prince^  and  obey  the  governour  of  tht.  Jhip  in  the  con- 

the  anions  of  the  Jhip.  trary,who 

Thirdly,  what  if  the   Prince  have  as  much  skill '^,  ^°  ^,^, 

.  .  .  ,  .         .    obeyed  ? 

(which  is  rare)  as  the   Pi/ot  himfelfe  ?   I  conceive  it     if  the 
will  be  anfwered,   that   the  Mafier  of  the   ihip  and  Prince 
Pilots  in  what  concernes  the  (hip,  are  chiefe  and  abo've  j^^J^^j^^^^l^Uj 
(in  refped:  of  their  office)  the   Prince  himfelfe,  and  as  the  Mr. 
their   commands   ought   to   be   attended   by   all   the°''  ^'^°^' 
Mariners :   unleffe  it  bee  in  manifeft  errour,  wherein 
tis  granted  any  palTenger  may  reprove  the  Pilot. 

Fourthly,  I  aske  if  the  Prince  and  his  Attendants d^.Q^d^ne:. 
be  unskilfull  in  the  fijips  affaires,  whether  every  Say/er 
and  Mariner,  the  youngeft  and  loweft,  be  not  (fo 
farre  as  concernes  the  Ihip)  to  be  preferred  before 
the  Princes  followers,  and  the  Prince  himfelfe  ?  and 
their  counfell  and  advice  more  to  be  attended  to,  and 
their  fervice  more  to  bee  delired  and  refpedled,  and 
the  Prince  to  bee  requefted  to  ftand  by  and  let  the 
bufinefe  alone  in  their  hands. 

'  "The  Cunning  of  a  Ship  is  the   Di-  Wright,  DiSl.  of  Obfolete  and  Provincial 

refting  the  Perlbn  at  Helm  how  to  fleer  Englijh. 

her."    Bailey,  Diclionariurn  Briiannicum,  "Cunning"  evidently  carries  the  mean- 

ed.  1736.  ing  of  "condudl,"   and   probably  comes 

"  Cond,   V.    To    conduct.     Chaucer^  from  "Cond." 
48 


3/8  T^he  Bloudy  Tenent. 

5.Qua;rie.  Fifthly,  in  cafc  a  wilfull  King  and  his  Attendants^ 
the  mean- o^i^  of  Opinion  of  their  skilly  or  wilfulnefTe  o'i  pajjion^ 
eft  faylor  would  fo  flccre  the  courfe,  trim  fayle,  &c.  as  that  in 
<^^" /'.^^P^.'l^  the  judgement  of  the  Majier  and  Seamen  the  (hip  and 
and  fer-  hves  fliall  bee  indangered  :  whether  (in  cafe  humble 
vice)  be  perfwalions  prevaile  not)  ought  not  the  Ships  co?n- 
prefe*rred  P^^y  ^o  refufe  to  ad:  in  fuch  a  courfe,  yea  and  (in 
before  the  cafe  power  be  in  their  hands)  refift  and  fuppreffe 
J*""-^^  thefe  dangerous  praBices  of  the  Prince  and  his  fol- 
lowers, and  fo  fave  xh^Jhip? 
6.Qujerie.  Laftly,  fuppofe  the  Mafter  out  of  bafe  feare  and 
if  th^e  Mr.  cowardife,  or  covetous  defire  of  reward,  fliall  yeeld  to 
of  theihipgratifie  the  minde  of  the  Prince,  contrary  to  the 
gratiiiethej.|jjgg  of  Art  and  Experience,  &c.  and  the  (hip  come 

rrince   to  '  .... 

thecaftingin  danger,  and  perifh,  and  the  Prince  with  it :  if  the 
away  of  Mafter  get  to  (hore,  whether  may  he  not  bejuftly 
^^j^jPj.'jP^gqueftioned,  yea  and  fuffer  as  guilty  of  the  Princes 
&c.  he  be  death,  and  thofe  that  perilhed  with  him  .?  Thefe 
"°i  r^K^  cafes  are  cleare,  wherein  according  to  this  limilitude, 
to  anfwer?the  Prince  ought  not  to  governe  and  rule  the  actions 

of  the  lliip,  but  fuch  whofe  office  and  charge  and 

skill  it  is. 
The  ap-    2 1 8]   The  refult  of  all  is  this;  The  Church  of  Chrift 
P  ication    -g  ^j^g   Ship,  wherein   the   Prince  (if  a   member,  for 

in  general!  -r       1  r     •        1         i\    •  /r  t         u- 

ofthe  {hipotherwile  the  cale  is  altred)  is  a  pallenger.      In   this 

to  the       {}^ip  ([^Q  Officers  and  Governours,  fuch  as  are  appointed 

&c."'^^  '    t)y  the  Lord  Jefus,  they  are  the  chiefe,  and  (in  thofe 

refpedis)  above  the  Prince  himfelfe,  and   are   to  bee 

obeyed  and  fubmitted  to  in   their  works  and  admin- 

iftrations,  even  before  the  Prince  himfelfe. 

^      n.  In  this  refped:  every  Chriftian  in  the  Church,  man 

meaneft  .    i      ,  ■'  r  r^\      •  r\\ 

Chriftian  or  woman  (it  ot  more  knowledge  and  grace  01  Chrilr) 


The  Bloudy  Tenent.  379 

ought  to  be  of  higher  efteeme  (concerning  ReIigioTi^^^°\'^^'^% 
and  ChrijUanity)  then  all   the   Princes  in   the  world,  1^^^^^]^^ 
who  have  either   none  or  leffe  grace  or  knowledge  of  and  grace, 
Chri/i :  althou2;h  in  aW//  things  all   civill  reverence, ^^^^\'^^,^' 

,  ^  iCrrcd     DC- 

ho7ioiir  and  obedience  ought  to  be  yeelded  by  all  men.  tore  the 
Therefore,  if  in  matters  of  Religion  the  King  com-  higheft 
mand  what  is  contrary  to  Chrijis  rule  (though  accord- ^p^°^,g^^^ 
ing  to  his  perjkvajion  and  conjcience)  who  fees  not  that  none  or 
(accordino-    to   the   limilitude)    he   ou2;ht   not   to   be '^^5 J''^';^ 

\  o  _  .      ^,   .    .  ot  Chriil. 

obeyed  ?  yea,  and  (in  cafe)  boldly  with  fpirituall  force 
and  power  he  ought  to  be  relifted  :   And  if  any  Offi-^^''^^ 
cer  of   the   Church  of  Chriji   (hall   out    of  bafenelTeof  Chriil 
yeeld  to  the  command  of  the  Prince^  to  the  dangero^ght  to 
of  the  Churchy  and  foules  committed  to  his  c\\2iVgQ,''^^^[^^J 
the  foules  that  peridi  (notwithflanding  the  Princes  rule  x.\\tn 
command)  (liall  be  laid  to  his  charge.  ^^^  ^°"\' 

It  fo  then,  I  rejoyne  thus :    How  agree  thefe  truths  civill  Au- 
of  this  fmiilitude  with   thofe  former  pofitions,  ^72;.  fho"""/ ^" 
that  the  Civill   Magillrate  is  keeper  of  both  Tables,  ^P^[^^^";'" 
That  he  is  to  fee  the  Church  doe  her  duty,  That  he 
ought  to   eftablifli    the   true   Religion,  fuppreffe  and 
punifli  the  falfe,  and  fo  confequently  muft  difcerne, 
judge  and   determine   what   the   true   gathering  and 
governing  of  the  Church  is ;   what  the  dutie  of  every 
Minijler  of  Chriji  is ;  what  the  true  Ordinances  are,  Former 
and   what    the   true   Adminijirations  of  them;    andP"''^'°"^ 
where  men  faile,  corredt,  punifli,  and  reforme  by  the  ^^1^^  this 
Civill  Sword:   I    defire   it   may  be   anfwered   in   thefimilitude, 
feare  and  prefence  of  him  whofe  eyes  are  as  a  flame  of  ^"     °"" 

•  '    1   •     1  1-  1        -       ■!•        11  1    "-^  contra- 

Jire^  it  this  be  not  (according  to  the  limilitude,  though  dift  each 
contrary  to  their  fcope  in  propofing  of  it)  to  be  Gov-^^^^"^- 
ernour  of  the  Ship  of  the  Churchy  to  fee  the  Majier^ 


380  'The  Bloudy  Tenent. 

Piloty   and    Mariners  do   their  duty,   in   fetting  the 
courfe,  fleering  the  fliip,   trimming  the  failes,  keep- 
ing the  watch,  &c.   and  where  they  faile,  to  punijh 
them  ;   and  therefore  by  undeniable  confequence,  to 
judge  and  determine  what  their  duties  are,  when  they 
doe  righty  and  when   they  doe  wrong:  and  this  not 
219]  only  in  manifeji  Errour^  (for  then  they  fay  every 
paifenger  may  reprove)  but  in   their  ordinary  courfe 
and  prad:ice. 
Thefimil-      The  iimilitude  of  a  Phyjitian  obeying  the  Prince  in 
th   M*^    the  Body  politick ;   but  prefcribing  to  the  Prince  con- 
iflratepre- cerning  the  Princes  body,  wherein  the  Prince  (unleffe 
fcribing  to  the  Phyjitian  manifeftly  erre)  is  to  be  obedient  to  the 
tian  in  civ-  Pl^jjiti^^i  and  not  to  be  Judge  of  the  Phyjitian  in  his 
ill  things   Art,  but  to  be  ruled  and  judged  (as  touching  the  ftate 
p"^  J.^.^      of  his  body)  by  the  Phyjitian  :   I  fay  this  Iimilitude  and 
to  the       many  others  fuiting  with  the  former  of  ^ijljip,  might 
Magiftrate  be  alleadged  to  prove    the  diJiinBion  of   the   Civill 
i^ng  hTs"'    ^"^  spiritual!  eftate,  and  that  according  to  the  rule 
body.        of  the  Lord  "J ejus  in  the  Gojpel,  the  Civill  Magijirate 
is  only  to  attend  the  Calling  of  the  Civill  Magijiracie, 
concerning  the  bodies  and  goods  of  the  SubjeBs,  and 
is  himfelfe  (if  a  ?nember  of  the  Church  and  within) 
fubjed:   to   the  power  of  the  Lord  "J ejus  therein,  as 
any  member  of  the  Church  is,   i  Cor.  5. 

CHAP.  CXXVII. 

P^<2r^. 'TX Eare  Truth,  you  have  uprightly  and  aptly 
M^  untied  the  knots  of  that  i  1  Head,  let  me 
prefent  you  with  the  12  Head,  which  is 

Concerning  the  Magi  ft  rates  power  in  the  Cenfures 
of  the  Church. 


'The  Bloudy  Tenent.  38 


"  Firfl:  (fay  they)  he  hath   no  power  to  execute  or'rh^  ^ 
"  to  fubftitute  any  Civill  officer  to  execute  any  Church  alined 
*'  cenfure,  under  the  notion  of  Civill  or  Eccleliafti- 
"  call  men. 

"  Secondly,  Though  a  Magiftrate  may  immedi- 
"  ately  Civilly  cenfure  fuch  an  offender,  whofe  fecret 
"  finnes  are  made  manifeft  by  their  cafting  out,  to  be 
"  injurious  to  the  good  of  the  State ;  yet  fuch  offen- 
"  ces  of  excommunicate  perfons,  which  manifeftly 
"hurt  not  the  good  of  the  State,  he  ought  not  to 
"  proceed  againil  them,  fooner  or  later,  untill  the 
**  Church  hath  made  her  complaint  to  him,  and  given 
"  in  their  juft  Reafons  for  helpe  from  them  :  For  to 
"  give  libertie  to  Magiilrates  without  exception  to 
**  punilh  all  excommunicate  perfons  within  fo  many 
"  moneths,  may  prove  injurious  to  the  perfon  who 
"  needs,  to  the  Church  who  may  defire,  &  to  God 
*'  who  cals  for  longer  indulgence  from  the  hands  of 
"  the.[them] 

*'  Thirdly,  for  perfons  not  excommunicate,  the 
"  Magiftrate  hath  no  power  immediately  to  cenfure 
"fuch  offences  of  Church  members  by  the  power  of 
"the  Sword,  but  onely  for  fuch  as  doe  immediately 
220]  "hurt  the  peace  of  the  State:  Becaufe  the 
"  proper  end  of  Civill  Government  being  the  prefer- 
"  vation  of  the  peace  and  welfare  of  the  State,  they 
"  ought  not  to  breake  downe  thofe  bounds,  and  (o  to 
"  cenfure  immediately  for  fuch  fins  which  hurt  not 
"  their  peace. 

"  Hence,  firft,  Magifi:rates  have  no  power  to  cenfure 
"  for  fecret  finnes,  as  deadneffe,  [or]  unbeleefe,  becaufe 
"  they  are  fecret,  and  not  yet  come  forth  immediately 


2 

ex- 


382  The  Bloudy  Tenent. 

"  to  hurt  the  peace  of  the  State  ;  we  fay  immediately, 
"  for  every  linne,  even  originall  fmne,  remotely  hurts 
"  the  Civill  State. 

"  Secondly,  hence  they  have  no  power  to  cenfure 
**  for  fuch  private  finnes  in  Church  members,  which 
**  being  not  hainous  may  be  beft  healed  in  a  private 
**  way  by  the  Churches  themfelves.  For  that  which 
**  may  be  beft  healed  by  the  Church,  and  yet  is  prof- 
"  ecuted  by  the  State,  may  make  a  deeper  wound  and 
**  greater  rent  in  the  peace  both  of  Church  and  State  : 
**  the  Magiftrates  alfo  being  members  of  the  Church, 
"  are  bound  to  the  rule  of  Chrift,  viz.  not  to  pro- 
**  duce  any  thing  in  publike  againft  a  brother,  which 
*'  may  bee  beft  healed  in  a  private  way. 

"  Now  we  call  that  private, 

"  Firft,  which  is  only  remaining  in  Families,  not 
**  knowne  of  others :  and  therefore  a  Magiftrate  to 
"  heare  and  profecute  the  complaint  of  children 
"againft  their  parents,  fervants  againft  mafters,  wives 
"againft  their  husbands,  without  acquainting  the 
**  Church  firft,  tranfgreifeth  the  rule  of  Chrift. 

*'  Secondly,  that  which  is  between  members  of  the 
"  fame  Church  or  of  divers  Churches  :  for,  it  was  a 
"double  fault  of  the  Corinthians  (i  Cor.  6.)  firft  to 
"  goe  to  Law,  fecondly  to  doe  it  before  an  Infidell, 
"feeing  the  Church  was  able  to  judge  of  fuch  kinde 
"  of  differences  by  fome  Arbitratours  among  them- 
"  felves :  So  that  the  Magiftrates  Ihould  referre  the 
"  differences  of  Church  members  to  private  healing, 
"and  try  that  way  firft:  By  meanes  whereof  the 
"  Churches  fhould  be  free  from  much  fcandall,  and 
"  the  State  from  much  trouble,  and  the  hearts  ot  the 
"  godly  from  much  griefe  in  beholding  fuch  breaches. 


The  Bloudy  Tenent.  383 

"  Thirdly,  fuch  offences  which  the  Confcience  of 
"  a  Brother  deahng  with  another  privately,  dares  not 
"  as  yet  publiih  openly,  comming  to  the  notice  of  the 
**  Magiftrate  accidentally,  he  ought  not  to  make  pub- 
"  lique  as  yet,  nor  to  require  the  Grand  Jurie  to 
221]  "prefent  the  fame,  no  more  then  the  other  pri- 
"  vate  brother,  who  is  dealing  with  him,  untill  hee 
"fee  fome  illue  of  the  private  way. 

"Thirdly,  hence  they  have  no  power  to  put  any 
"  to  an  oath  ex  officio,  to  accufe  themfelves,  or  the 
"  brethren,  in  cafe  either  criminis  JufpeBi,  or  prcetenji, 
"  becaufe  this  preferves  not,  but  hurts  many  wayes 
"  the  peace  of  the  State,  and  abufeth  the  ordinance 
"of  an  Oath,  which  is  ordained  to  end  controverfies, 
"not  to  begin  them,  Heb.  6.  16. 

"  Fourthly,  hence  they  have  no  power  to  cenfure 
"  any  for  fuch  offences  as  breake  either  no  Civill  Law 
"  of  God,  or  Law  of  the  State  publifhed  according  to 
"  it,  for  the  peace  of  the  State  being  preferved  by 
"  wholefome  Laws,  when  they  are  not  hurt,  the  peace 
"  is  not  hurt. 

Truth.  In  this  paffage  (as  I  faid  before)  I  obferve 
how  weakly  and  partially  they  deale  with  the  foules 
of  Magijirates  in  telling  them  they  are  the  Guardians 
of  both  Tables,  muft  fee  the  Qhurch  doe  her  duty, 
punifh,  &c.  and  yet  in  this  paffage  the  Elders  or  Min- 
ijlers  of  the  Churches  not  only  fit  'Judges  over  the 
Magijirates  ad:ions  in  Church  affaires,  but  in  civill 
alfo,  rtraitning  and  inlarging  his  cof?ifniffion  according 
to  the  particular  interefts  of  their  owne  ends  or  (at 
the  belt)  their  Confciences. 

I  grant  the  Word  of  the  hord  is  the  only  rule,  light 


384  The  Bloudy  Tenent. 

To  give  J, 1^1  Uintborny  in  all  cafes  concerning  Ciod  or  Man  : 
ernmcnt  '^"^^  ^^"»'^^  ^^^  Mitiijtcrs  of  the  Gofpi'll  are  to  teach  this 
of  the  way,  hold  out  this  hanthornc  unto  the  feete  of  all 
^^""■,^;'Vf['men  :  but  to  give  fuch  an  abfolute  power  in  Sph'it- 
M;\p[\mcUall  things  to  the  C.ivill  Magijlrati\  and  yet  after 
(ashefore)  their  owne  ends  or  Co7i/ciences  to  abridge  it,  is  but 
anc  yet  to  I      fQ,-,^-^.,-  fportinir  with  liolv  tliiniTs,  and  to  walk  in 

abridge  his  i  o   ,  J  o  ' 

conk\cncc  Co?/trd{i/(-//o?is,  as  bctorc  I  noted. 

what  IS  It       Many  of  the  particulars,  I  acknowledire  true,  where 

biittolport    I  n/T        •/;  •  at        /  /-     1         ^»/     "^     /  /- 

with  holy  ^he  Magijtrati'  is  a  Member  o\  the  iJjurch :  yet  lome 

things?      palTiigcs  call  \ov  l']xplic(itio}i,  and  Ionic  for  Ohfcrvation. 

^'-  Firll,  in  that  they  fay,  the  Civill  Magijirate  ought 

not  to  proceed  againft  the  ofJ^ences  of  an  Rxcodwiu- 

niciitc  perfon,  which  manifeitly  hurt  not  the  good  of 

the  jlatc^  untill  the  Church  hath  made  her  complaint 

for  helpe  from  them,  I  oblerve  2  things  : 

An  evi-         Firfl,  a  cleare  grant,  that  when  the  Church  com- 

dentcon-  playnctli  for  helpe,  then   the  Magijirate  may  punifli 

'""■fuch  offences  as  hurt  not   the  gxHni  of  ihc  Jiate :  and 

yet   in   a   few   lines  after,   they  fay,  the  Magijirates 

have   no   power   to   cenlure  luch  oJfe?ices  ot   Church 

members  |  222]  by  the  power  of  the  civiil  /'wordy  but 

only  fuch,  as  doe  immediately  hurt  the  peace  of  the 

civill  Jiate  \   and   they  adde   xh^  Reajofi,   becaufe   the 

An  excel- pj-j^^pj.,.  ^.,^^^\  ^^^'  f|-^^.  ^/.j,///  Ciovertu/wHt,  being  the  pref- 

feihon  of  crvation  of  the  peace  and  welfare  of  the  /iate^  they 
the  proper  ought  uot  to  brcakc  dowuc  thof'e  hounds^  and  fb  to 
^"'^•n-.,    cenfure  immediately  for  fuch  linnes  which  hurt  not 

Livill  (jo-  .  .  ^  •' 

vcrnmcnt.  their  pcacc.  And  in  the  laif  place,  they  acknowledge 
Lawes  arc  (1-,^  Magijirate  hath  no  power  to  punilh  any,  for  any 
en  it  is '  ^'i-i^'h  oficiiccs  as  brcake  wo  civill  Law  of  dud,  or  Law 
confeil      of  the  Jiate,  publillied  according  to  it:    For  the  ^^^r^ 


The  Bloudy  Tenent.  385 

of  i\\G.Jiate^  (fay  they)  being  preferved  by  wholefome  ^^^^  ^'/''' 
LaweSy  when   they  are   not  hurt,   the  Peace  is  not  ngt^'j^Jr^ 
hurt. 

CHAP.  CXXVIII. 

Peace,  f^  Ear e  Ti'iith,  here  are  excellent  confefTions 
JL/  unto  which   both   Truth  and  Grace  may 
gladly  affent :   but  what  is  your  fecond   Obfervation 
from  hence  ? 

Truth.   I  obferve  fecondly,  what  a  deepe  charge  of 
weaknes  is  layd  upon  the  Church  of  Chriji,  the  Lawes^ 
Government  and    Officers   thereof,  and    confequently 
upon    the    Lord   "Jcfus   himfclte :     to    wit,    that    the 
Church  is  not  enabled  with   all   the   power  of  Chriji^ 
to  cenfure  lufficiently  an  offendour  (on  whom  yet  they  A  griev- 
have  executed  the  deepeli  cenfure  in  the  world,  to  wit,  *^"^'■n  "^p 
cutting  oft  from  Chrijt,  jhutting  out  of  Heaven^  cajt-  Chriilian 
ing  to  the  Divell)  which  ofFendours  crime  reacheth  ^^"'■'^^^' 
not  to  hurt  the  good  of  the  civill  Jiate^  but  that  ^e^j^     ^ 
is  forced  to  make  complaint  to  the  civili Jiate^  and  the  it. 
Officers  thereof,  for  their  helpe. 

O  let  not  this  be  told  in  Gath,  nor  heard  in  Ajh- 
kalon\  and  O!  how  dimme  mull:  needs  that  eye  be, 
which  is  blood jhoty  with  that  bloody  and  cruell  Tenent 
of  Perfecution  for  caufe  of  Conjcience  ? 

Peace.  But  what  fhould  be  meant  by  this  paflage? 
viz.  "  That  they  cannot  give  liberty  to  the  Magijirate 
**  to  punifh  without  exception  all  excommunicate  per- 
"  fons,  within  fo  many  months. 

Truth.    It  may  be  this   hath   reference   to   a    L*^^  J^ '^""S*^ 
made  formerly  in  New  England,   that  if  an  excom-  New  Eng- 
49 


386 


The  Bloudy  Tenent. 


land  for-  municatc  perfon  repented  not  within  (as  I  have  heard) 
agahiilEx-^^^^^  ^^^OTiths  after  fentence  ot  excommunication^  then 
communi-  the  CivHl  Magijlrate  might  proceed  with  him.' 


•  "  It  is  therefore  ordered,  that  whofo- 
evcr  fhall  iland  excommunicate  for  the 
fpacc  of  6  months,  without  laboring  what 
in  him  or  her  Iveth  to  bee  reltorcd,  luch 
perfon  fhall  bee  prefcnted  to  the  Court 
of  Afliilants,  and  there  proceeded  with 
by  fine,  imprilbnment,  or  further,  &c." 
Mnfs.  Colonial  Records,  i :  242.  Sept.  6, 
1638.  This  was  repealed  Sept.  9,  1639. 
Records,  i  :  27  I. 

Cotton  was  oppofed  to  ufing  the  civil 
power  to  luch  extent,  and,  it  may  be, 
had  influence;  in  the  repeal  of  this  flat- 
ute.  For  he  fays  early  in  1640,  "  It  was 
a  matter  in  queilion  here  not  long  agoe, 
whether  the  Court  fhould  not  take  a 
courfe  to  punifh  fuch  perlons  as  flood 
excommunicate  out  of  the  Church,  if  they 
fhould  iland  long  excommunicate,  but  it 
was  a  good  providence  of  God  that  fuch  a 
thing  was  prevented  :  Let  not  any  Court, 
ipfo  f'ndo,  take  things  from  the  Church." 
An  Expofitlon  upon  the  Thirteenth  Chap,  of 
the  Revelation,  p.  19.  But  he  would  not 
allow  communication  with  fuch.  "The 
Jews  would  not  eat  with  a  publican,  nor 
Ihould  we  with  an  excommunicate." 
Wa^  of  the  Churches,  p.  93.  (  1645.) 

Francis  Hutchinfon,  fon  of  the  famous 
Anne,  after  the  family  removed  to  Aquid- 
neck  wrote  to  the  Church  in  Bollon  for 
a  letter  of  diimiffion.  Cotton  wrote 
"with  the  reft  of  the  elders,  in  the  name 
of  the  Church,"  declining  todifmifshim 
"to  no  church,"  &c.  He  then  proceeds  to 
explain  what  the  Teacher  of  the  Church 
was  reported  to  have  faid  about  Hutch- 
infbn's  holding  any  connexion  with  his 
mother.   "  For  in  general,  he  laid  indeed. 


that  with  excommunicate  pcrfons  no 
religious  communion  is  to  be  held,  nor 
any  civil  familiar  connexion  as  fitting  at 
table.  But  yet  he  did  put  a  difference 
between  other  brethren  in  church  fel- 
lowfliip,  and  iuch  as  were  joined  in  nat- 
ural or  civil  near  relations,  as  parents  and 
children,  hufhand  and  wife,  &c.  God  did 
allow  them  that  liberty  which  he  denies 
others."  Mafs.  Hi/J.  Coll.,  2d  Series,  x: 
186. 

Lechford,  writing  in  1641,  fays,  "The 
excommunicate  is  held  as  an  Heathen  and 
Publican.  Yet  it  hath  been  declared  in 
Bojlon  in  divers  cafes,  that  children  may 
eate  with  their  parents  excommunicate; 
that  an  elefted  Magitlrate  excommuni- 
cate may  hold  his  place,  but  better  an- 
other were  cholen  ;  that  an  hereditary 
Magillrate,  though  excommunicate,  is  to 
be  obeyed  ilill  in  civill  things;  that  the 
excommunicate  perfon  may  come  and 
heare  the  Word,  and  be  prefent  at 
Prayer,  lb  that  he  give  not  publique  of- 
fence, by  taking  up  an  eminent  place  in 
the  AfTembly."   Plain  Dealing,  p.  32. 

The  Synod  at  Cambridge  in  1649 
agreed  as  follows :  "  5."  While  the  offen- 
der remains  excommunicate,  the  church 
is  to  refrain  from  all  member-like  com- 
munion with  him  in  ipiritual  things,  and 
alio  from  all  familiar  communion  with 
him  in  civil  things  farther  than  the  ne- 
ceffity  of  natural  or  domeilical  or  civil 
relations  do  require  ;  and  are  therefore 
to  forbear  to  eat  and  drink  with  him, 
that  he  may  be  alhamcd.  6.  Excom- 
munication being  a  ipirituall  punifhment, 
it  doth   not  prejudice  the  excommunicat 


The  Bloudy  Tenent. 


387 


Thefe  worthy  f?jen  fee  caufe  to  qiieftion  this  Law 
upon  good  reafons  rendred,  though  it  appears  not  by 
their  words  that  they  wholly  condemne  it,  only  they 
defire  a  longer  time,  implying  that  after  I223I  fome 
longer  time  the  Magiftrate  may  proceed  :  and  indeed 
I  fee  not,  but  according  to  fuch  principles^  it  the 
Magijirate  himfelfe  fliould  be  caft  out,  he  ought  to 
be  proceeded  againfl:  by  the  Civill  Jlate^  and  confe- 
quently  depofed  and  punidied  (as  the  Pope  teacheth) 
yea  though  happily  he  had  not  offended  againil:  either 
bodies  or  goods  of  any  fubjed:. 

Thirdly,  from  this  true  confcjjion  that  the  Magij- 
irate ought  not  to  punidi  for  many  linnes  above  men- 
tioned :  I  obferve  how  they  croffe  the  plea  which 
commonly  they  bring  for  the  Magijirates  punilhing 
of  falfe  DoBrines,  Heretiques,  6cc.  [viz.  Kom.  13. 
The  Magi/irate  is  to  punilh  them  that  doe  evill  :  | 
and  when  it  is  anfwered.  True,  evill  againfl:  the 
Second  Table,  which  is  there  onely  fpoken  of,  and 
againft  the  Bodies  and  Goods  of  the  Subjefl,  which 
are  the  proper  objeB  of  the  Civill  Magijirate,  (as  they 
confeffe ;)  It  is  replied,  why  is  not  Idolatry  finne  ? 
Herejie  fmne  ?   Schijme  and  falfe  JVorjhip  finne?    Yet 


cate  per- 
lons. 


A  dan- 
gerous 
doftrine 
againil  all 
civillMag- 
illrates. 


Many  fins 
prohibited 
to  be  pun- 
ilhcd  by 
the  Mag- 
illrate  and 
yet  they 
alio  charge 
him  tu 
punifli  all 
lin,  Rom. 
'3- 


in,  or  deprive  him  ot'  his  civil  rights,  and 
therefore  toucheth  not  Princes,  or  other 
Magiflrates,  in  point  of  their  civil  dig- 
nity or  authority."  Cambridge  Platform, 
xiv.  p.  22. 

In  England  till  quite  a  recent  period 
excommunication  worked  civil  difquali- 
fication  quite  beyond  any  known  here. 
"  Formerly  an  excommunicated  man  was 
diiablcd  to  do  any  ad  that  was  required 
to  be  done  by  a  probus  et  legalis  homo. 
He  could   not    ferve   upon    juries,   could 


not  be  a  witneis  in  any  court,  and  what 
was  worit  of  all,  could  not  bring  an 
aflion,  either  real  or  perfonal,  to  recover 
lands  or  money  due  to  him.  But  now 
by  53  Geo.  III.  C.  127,  S.  3,  no  perfon 
who  fhall  be  pronounced  excommunicate 
fhall  incur  thereby  any  civil  penalty  or 
incapacity  whatever,  lave  fuch  imprifon- 
mcnt,  not  exceeding  fix  months,  as  the 
court  fo  excommunicating  luch  pcrion 
Ihall  pronounce."  Stephen,  Commenta- 
ries, i  v :   17. 


388  T^he  Bloudy  Tenent. 

heere  in  this  palTage  many  evils,  manyy/wj,  even  of 

Parents  againft  their  Children,  Majiers  again  ft  their 

Servants,  Husbands  againft  their  Wives,  the  Magif- 

trate  ought  not  to  meddle  with. 
Originall  Fourthly,  I  dare  not  aflent  to  that  aifertion,  "  That 
to  hur[^re-  ^'^^^  originall Jinne  remotely  hurts  the  civill  State.  Tis 
motely  true,  fome  doe,  as  inclinations  to  murther,  theft,  whore- 
Y'^^  }^  '  do??ie,  Jlander,  dijobedience  to  Parents  and  Magijirates : 
civill  but  blindnes  of  ??iinds,  hardnes  of  heart,  inclination  to 
^ate-         choofe  or  worfhip  this  or  that  God,  this  or  that  Chrijl, 

befide   the   true,   thefe   hurt   not   remotely  the  civill 

Jiate,  as  not  concerning  it,  but  \.\\^  JpiritualL 
Magif-  Peace.   Let  me  (in  the  laft  place)  remind  you  of 

ft"aTel  tbeir  charge  againft  the  Magijtrate,  and  which  will 
forbidden  neceflarily  turne  to  my  wrong  and  prejudice  :  They 
to  hear  f^y^  ^^  Magijlrate  in  hearing  and  profecuting  the 
plaints,      complaints  of  children  againft  \}a^\x  parents,  oi Jervants 

againft  their  majiers,  ot  wives  againft  their  hujhands, 

without  acquainting   the   Church  firft,   tranfgrefteth 

the  rule  of  Chrijl. 

Truth.  Sweet  Peace,  they  that  pretend  to  be  thy 

deareft  friends,  will  prove  thy  bitter  enemies. 

Firft,  I  ask  for  one  rule  out  of  the  Tejlament  of  the 

Lord  "Jejus,  to  prove  this  deepe  charge  and  accufa- 

tion  againft  the  Civill  Magijlrate  ? 
Thou-  Secondly,  This  is  built  upon  a  fuppolition  ot  what 

fands  of  rarely  falls  out  in  the  World,  to  wit,  that  there  muft 
weales  necelfarily  be  a  true  [224]  Church  of  Chrift  (in  every 
where  no  lawfull  State)  unto  whom  thefe  complaints  muft  goe  : 
^h"^  h  f  ^bereas  how  many  thoufand  Common-weales  have 
Chrift.      been  and  are,  where  the  name  of  Chrift  hath  not  (or 

not  truly)  been  founded. 


T^he  Bloudy  Tenent.  389 

Thirdly,  The  Magillrates  office  (according  to  their  The  com- 
own  grant)  properly  refped:ing  the  bodies  and  goods fg^'jjigg" 
of  their  SubjeBs,  and  the  whole  body  of  the  Common-  properly 
weak  being  made  up  of  Families  (as  the  ?}ie?nbers  con-  ^f'^ '"'°  . 

I       1  r  1  T  L  COgni- 

ftituting  that  body)  I  fee  not  how  (according   to  thezanceof 
rule  oi  Chriji  (Rom.  13.)   the  Magijirate  may  refufe  the  civill 
to  heare  and   helpe   the   juft   complaints  of  any  fuch  ^^3^^^' ' 
petitioners^    Children,    Wives,   and    Servants,   againft 
opprejjion,  ^c. 

Peace.   I  have  long  obferved  that  fuch  as  have  been  They  who 
ready  to  afcribe  to  the  Civill  Magijirate  and  his  Sword ^^  5° 
more  then  God  hath   afcribed,   have  alfo   been   moll  trates more 
ready  to  cut  otf  the  skirts,  and  (in  cafe  of  his  inclin-then  is 
ing  to  another  conjcience  then   their  owne)  to  fpoil^j^^J^^  ^p^^ 
him  of  the  robe  of  that  due  Authoritie  with  which  to  difrobe 
it  hath   pleafed   God  and   the   People  to  inveft  and^^f^^^ 

.     -  1^  -^  what  IS 

Cloath  him.  theirs. 

But  I  fliall  now  prefent  you  with  the  13.  Head: 
whofe  Title  is, 

CHAP.  CXXIX. 

What  power  Magijirates  have  in  publike  AJfemblies    ,3.  Head. 
of  Churches. 

**  TT^Irfl:  (fay  they)  the  Churches  have  power  to 
"  1/  alfemble  and  continue  fuch  Aflemblies  for  the 
"  performance  of  all  Gods  Ordinances,  without  or 
"  againft  the  confent  of  the  Magiftrate,  renuente  Mag- 
"  i/iratUy  becaufe 

"  Chriftians  are  commanded  fo  to  doe,  Matth.  28. 
"  18.   19.  20. 


390  T^he  Bloudy  Tenent. 

"  Alfo  becaufe  an  Angel  from  God  commanded 
"  the  Apoftles  fo  to  doe,  ABs  5.  20. 

"  Likewife  from  the  pradice  of  the  Apoftles,  who 
"  were  not  rebelHous  or  feditious,  yet  they  did  fo, 
''  AB.  4.  18.  19.  20.  JB.  5.  27.  28. 

**  Further  from  the  practice  of  the  Primitive  Church 
"  at  Jerufalem,  who  did  meet,  preach,  pray,  minifter 
"  Sacraments,  cenfures,  AB.  4.  23.  renuente  Magijiratu. 
225]  *' Moreover  from  the  exhortation  to  the 
"  Hebrewes,  10.  25.  not  to  forfake  their  Affembhes, 
"  though  it  were  in  dangerous  times,  and  if  they 
"  might  doe  this  under  profeffed  Enemies,  then  we 
"may  much  more  under  Chrillian  Magiftrates ;  elfe 
**  we  were  worfe  under  Chriftian  Magiflrates  then 
**  Heathen  :  therefore  Magiftrates  may  not  hinder 
"  them  herein,  as  Pharaoh  did  the  people  from  fac- 
"rififing,  for  Wrath  will  be  upon  the  Realme,  and 
"  the  King  and  his  Sons,  Ezra  7.  23. 

Secondly,  it  hath  been  a  ufurpation  of  forraigne 
"  Countries  and  Magiftrates  to  take  upon  them  to 
"  determine  times  and  places  of  Worship  :  rather  let 
"  the  Churches  be  left  herein  to  their  inoffenfive 
"  Libertie. 

Thirdly, concerning  their  power  of  SynodAlTemblies: 

"  Firft  in  corrupt  times,  the  Magilirate  defirous  to 
"  make  Reformation  of  Religion,  may  and  (hould 
"call  thofe  who  are  moft  ht  in  feverall  Churches,  to 
"  aflemble  together  in  a  Synod,  to  difculfe  and  declare 
"  from  the  Word  of  God,  matters  of  Dodrine  and 
"  Worfliip,  and  to  helpe  forward  the  Reformation  of 
"the  Churches  [of J  God:   Thus  did  Jojiah. 

Secondly,  in  the  reformed  times  he  ought  to  give 


^he  Bloudy  Tenent.  391 

"  Libertie  to  the  Elders  ot  feverall  Churches  to  alTem- 
"  ble  themfelves  by  their  owne  mutuall  and  voluntary 
"agreement,  at  convenient  times,  as  the  meanes 
**  appointed  by  God,  whereby  he  may  mediately 
**  reform  matters  amilie  in  Churches,  which  imme- 
"  diately  he  cannot  nor  ought  not  to  doe. 

Thirdly,  Thofe  meetings  for  this  end  we  conceive 
"  may  be  of  two  forts. 

**  1.  Monthly,  of  fome  of  the  Elders  and  MelTen- 
"gers  of  the  Churches. 

*'  2.  Annuall,  of  all  the  Melfengers  and  Elders  of 
"  the  Churches. 

•*  Firlf  monthly  of  fome:  Firft,  thofe  members  of 
"  Churches  which  are  neereft  together,  and  fo  may 
"  moft  conveniently  alTemble  together,  may  by  mutu- 
**  all  agreement  once  in  a  moneth  confult  of  fuch 
"  things  as  make  for  the  good  of  the  Churches. 

"  Secondly,  the  time  of  this  meeting  may  be  fome- 
"  times  at  one  place,  fometimes  at  another,  upon  the 
"  Lecture  day  of  every  Church  where  Led:ures  are  : 
"  and  let  the  Lecture  that  day  be  ended  by  eleven  of 
**  the  clock. 

226]  "Thirdly,  let  the  end  of  this  AlTembly  be  to 
**  doe  nothing  by  way  of  Authoritie,  but  by  way  of 
"  Councell,  as  the  need  of  Churches  fhall  require. 

Secondly  Annuall,  ot  all  the  Elders  within  our 
"jurifdid:ion  or  others,  whereto  the  Churches  may 
**  fend  once  in  the  yeare  to  confult  together  for  the 
"publike  welfare  of  all  the  Churches. 

"  Firft,  let  the  place  be  fometimes  at  one  Church, 
"  fometimes  at  another,  as  Reafons  for  the  prefent 
"  may  require. 


392  T^he  Bloudy  Tenent. 

"  Secondly,  let  all  the  Churches  fend  their  waighty 
"  queftions  and  cafes  fix  weeks  or  a  month  before  the 
"fet  time,  to  the  Church  where  the  AlTembly  is  to 
"  be  held,  and  the  Officers  thereof  difperfe  them 
"  fpeedily  to  all  the  Churches,  that  fo  they  may  have 
**  time  to  come  prepared  to  the  difcuffing  of  them. 

**  Thirdly,  let  this  AlTembly  doe  nothing  by  Author- 
"  itie,  but  only  by  Councell,  in  all  cafes  which  fall 
"out,  leaving  the  determination  of  all  things  to  par- 
"  ticular  Churches  within  themfelves,  who  are  to 
"judge,  and  fo  to  receive  all  doctrines  and  dired:ions 
"  agreeing  only  with  the  Word  of  God. 

The  grounds  of  thefe  AJfemblies. 

"  Firft,  need  of  each  others  helpe,  in  regard  of 
"  dayly  emergent  troubles,  doubts,  and  controverfies. 

"  Secondly,  love  of  each  others  fellowfhip. 

"  Thirdly,  of  Gods  glory  out  of  a  publike  fpirit  to 
"  feeke  the  welfare  of  the  Churches,  as  well  as  their 
"  owne,  I  Cor.  i  o.  33.  2  Cor.  11.  23. 

Fourthly,  The  great  bleffing  and  fpeciall  prefence 
"  of  God  upon  fuch  Aflemblies  hitherto. 

Fifthly,  the  good  Report  the  Elders  and  Brethren 
"  of  Churches  (hall  have  hereby,  by  whofe  com- 
"  m union  of  Love  others  fhall  know  they  are  the 
"  Difciples  of  Chriff. 

CHAP.  CXXX. 

A  ftrange  Truth. ^  May  well  compare  this  pajfage  to  a  double 

double  J^  piBure :  on  the  firft  part  or  fide  of  it  a  moft 

faire  and  beautifull  countenance  of  the  pure  and  holy 


T^he  Bloudy  Tenent.  393 

Word  of  God:  on  the  later  lide  or  part,  a  moft  fowre  and 

uncomely  deformed  looke  of  a  meere  humane  invention. 

227]    Concerning  the  former,  they  prove  the  true  and  Thegreat 

unqueftionable  power  and  priviledge  of  the  Churches'^^^\l^l^f^^ 

oi  Chriji  to  alfemble  and  pradiife  all   the  holy  Ordi- Spouk  or 

nances  of  God^  without  or  againfl  the  confent  ©f  the^Jj".''^^  °^ 

Magijlrate. 

Their  Arguments  from  Chrijls  and  the  Angels 
voyce,  from  the  Apojiles  and  Churches  practice,  I 
delire  may  take  deepe  imprejjion  written  by  the  point 
of  a  diamond,  the  finger  of  Gods  fpirit,  in  all  hearts 
whom  it  may  concerne. 

This  Libertie  of  the  Churches  oiChriJl  he  inlargeth 
and  amplifieth  fo  far,  that  he  calls  it  an  ufurpation  of 
fome  Magijlrates  to  determine  the  time  and  place  of 
IVorJhip :  and  fay,  that  rather  the  Churches  (liould  be 
left  to  their  inoffenfive  libertie. 

Upon    which    Grant    I    mufi:    renew    my    former  To  hold 
9ucerie,  Whether   this  be  not   to  walke  in  cojitradic^^^^y  ''f,^^ 

•  1       1  1         •    1       /•     /  11  •  77  'i      r       ^        walk 

ttons,  to  hold  with  light ^  yet  walke  m  darknes  ^  for  in  dark- 
How  can  they  fay  the  Magijlrate  is  appointed  by"^^"^- 
God  and  Chrijl  the  Guardian  of  the  Chrijiian  Church 
and  JVorJhip,  bound  to  fet  up  the  true  Church,  Min- 
ijlrie  and  Ordinances,  to  fee  the  Church  doe  her  duty, 
that  is,  to  force  her  to  it  by  the  Civill /word :  bound 
to   fupprelfe   the    falfe   Church,   Minijlrie  and    Ordi-^Y^^^ 
nances,    and    therefore    confequently,    to   judge    and  Magiftrate 
determine  which   is   the   true  Church,  which   is  thel'^^'^P  ^° 

be  tiie 

falfe,  and  what  is  the  duty  of  the  Church  officers  and  chief  gov- 
members  of  it,  and  what  not:   and  yet  (fay  they)  the  ^'■"°^'' o'^ 
Churches  muft  aifemble,  and  pradice  all  Ordinances,\^^  ^^'^ 
without  his  coiijent,  yea  againlf  it :   Yea  and  he  hath  call  downe 
50 


394  '^^^  Bloudy  Tenent. 

not  to  have  not  fo  much  powcF  as  to  judge  what  is  a  convenient 
appdnt  °  ^^^^''^  ^^^  place  for  the  Churches  to  afTemble  in  ;  which 
the  place  if  he  fhould  doe,  he  fliould  be  an  ufurper,  and  fhould 
or  time  of  abridge  the  Church  ot  her  inofFenlive  libertie. 

As  if  the  Majier  or  Governour  of  a  Ship  had  power 
2  Simili-  to  judge  who  were  true  and  lit  officers,  mariners,  &c. 
tudes  illuf-for  the  managing  of  the  Ship,  and  were  bound  to  fee 
MagHlrate  ^^^"^  each  performe  his  duty,  and  to  force  them 
cannot  be  thcreunto,  and  yet  he  (liould  be  an  ufurper  if  hee 
both  gov-  {l^ould  abridge  them  of  meeting  and  managing  the 
theChurch'^C/^^  at  their  pleafure,  when  they  pleafe,  and  how 
and  yet  they  pleafe,  without  and  againfl:  his  confent :  Cer- 
comina^ncT^^^'^^y  if  a  Phjfitian  have  power  to  judge  the  difeafe 
ing.  of  his  patient^  and   what  courfe  of  Phyjicke  he  mufl 

ufe,  can  he  bee  counted  an  ufurper  unlelTe  the  patient 
might  take  what  phyjicke  himfelfe  pleafed,   day  or 
night,  fummer  or  winter,  at  home  in   his  chamber, 
or  abroad  in  the  aire  ? 
If  a  228]   Secondly,  by  their  grant  in   this  pafTage  that 

Church  Qods  people  may  thus  alTemble  and  practice  ordinances 
fenfble  without  and  again  ft  the  confent  of  the  Magijlrate  I 
without  infer,  then  alfo  may  they  become  a  Churchy  conjiitute 
th'^MHr-^"^  ^^^Md'r  without  or  againft  the  confent  of  the 
trates  con-  Magijlrate  :  Therefore  may  the  Mejfengers  of  Chrijl^ 
fent  fas  is  preach  and  baptije^  that  is,  make  difciples  and  wajlj 
then"rnuch  them  into  the  true  profeffion  of  Chrijlianity  accord- 
more  con-  ing  to  the  commijjion^  though  the  Magijlrate  determine 
ihtute  and^j^^  publikly  declare,  fuch  Minijlers^  fuch  baptijmes. 
Church,    fuch  Churches  to  be  hereticall. 

&c.  Thirdly,  it  may  here  be  queftioned  what  power  is 

now  given  to  the  Civill  Magijlrate  in  Church  matters 
and  Spirituall  affairs  ? 


The  Bloudy  Tenent.  395 

If  it  be  anfwered  that  although  Gods  people  may- 
doe  thus  againft  the  Magijlrates  confent,  yet  others 
may  not. 

I  anfwer  (as  before)  who  fees  not  herein  partiality  G''"^^. 
to  themfelves :    Gods  people  muft  enjoy  their  Liberty^^^  la  1  >• 
of  Conjcience^  and  not  be  forced  ;   but  all  the  Subjedls 
in   a   Ki7igdome  or  Monarchies   or   the   whole   world 
befide,  inuft  be  compelled  by  the  power  of  the  Civil/ 
Sicord  to  alfemble  thus  and  thus. 

Secondly,  I  demand  who  fhall  judge  whether  they  H" the  Civ- 
are  Gods  people  or  no,  for  they  fay  whether  the  Mag-  ^^jj^l^^^^^ 
ijlrate  cojijent  or  confent  not,   that  is  judge  fo  or  not,  build  the 
thev  ought  to  goe  on  in  the  Ordinances  renue?ite  Macr-  Spirituall 

-n    ^ ,      f  ^  ^     or  Chrif- 

i/iratU^  ^  _  _  tianhoufe. 

How  agrees  this  with   their  former  and   generallhe  muft 
aj/ertion,  that   the  Civill  Magi/irate  muft  fet  up   theJ^^g^°^^ 
Chrijiian    Church    and    Worjhip^    therefore   by  their  ter. 
owne  grant  he  muft  judge  the  godly  themfelves,  he 
muft  difcerne  who  are   fit   matter   for   the  Houfe  of 
GW,  living  Jlones,  and  what   unfit   matter,  trajh  and 
rubbijh  ? 

Thofe  worthy  men^  the  Authours  of  thefe  pojitions,  A  dole 
and  others  of  their  judgement  have  caufe  to  examine  J-"jj  j^'^^j.] 
their  foules  with  feare  and  trembling  in  the  prefencegatory  to 
of  God  upon  this  inter^atory,  viz.  whether  or  no  this^^.^  "^°"'   . 

icicnccsot 

be  not  the  bottome  and   root  of  the   matter :   If  they  the  au- 
could  have  the  fame  fupply  of  maintenance  without  thors  of 
the  helpe  of  the  Civill  Sword,  or  were  perfwaded  to^^^  ^  P°" 

1  •/        •  r  •  iitions. 

live  upon  the  voluntary  contribution  of  poore  Saints, 
or  their  owne  labour ,  as  the  Lord  J  ejus  and  his  firft 
Meff'engers  did ;  I  fay,  if  this  lay  not  in  the  bottom^ 
whether  or   no  they  could   not   be   willingly  fhut  of 


396  The  Bloudy  Tenent. 

the  Civill  power ^  and  left  only  to  their  inoffenjive  lib- 
erties ? 
A  fad  J  could  alfo  put  a  fad  ^cerie  to   the  confciences  of 

fome  con°- ^'^'^^»  viz.  what  fhould   be   the  reafon   why  in   their 
cerning     native  Country  whcvQ  the  Magi/irate  [229]  confented 
their  prac-j^Qj.^  they  forbore  to  prad:ice  fuch  Ordinances  as  now 
they  doe  and  intended  to   doe,  fo  foone  as  they  got 
into  another  place   where  they  might  fet  up  Magif- 
trates  of  their  owne,  and  a  Civill  Sword^  &c.      How 
much  is  it  to  be  feared  that  in  cafe  their  Magijlracie 
•  fhould  alter,  or  their  perfons  be  caft  under  a  Magif- 
tracie  prohibiting  their  practice,  whether  they  would 
then  maintaine  their  feparate  meetings  without  and. 
again  ft  the  confent  of  the  Magiftrate,  renuente  Mag- 
iftratu  ? 
Amarvail-      Laftly,  it  may  be  queftioned  how  it  comes  to  palfe 
ous  chal-   that  in   pleading  for  the  Churches  liberty  more  now 
more  Lib-  ^^^er  the  ChrijUan  Magijlrate,  lince   the   Chrijlians 
ertie  to      tooke    that    liberty   in    dangerous   times    under    the 
Chnftians  Jj^athen,  why  he  quotes  to  prove  fuch  liberty,  Pha- 
Chriilian  ^^ohs  hiudriug  the  Ifraelites  from  worjhip,  and  Ezra 
Magiftratey,  23.  Artaxcrxes  his  feare  of  wrath  upon  the  Realme? 
the^Hea^'^      Are  not  all  their  hopes  and  arguments  built  upon 
then.        the   ChrijUan  Magijtrate,   whom  (fay  they)  the  hrft 
Chrijlians  wanted,  and  yet  do  they  fcare  the  ChrijUan 
Magijirate  (whom  they  account  the  governour  of  the 
Church)  with  Pharaoh  and  Artaxerxes  that  knew  not 
God,  expedting  that  the  ChrijUan  Magijirate  lliould 
a(fl  and  command   no   more  in   Gods  worfliip  then 
they  ? 

But  what  can   thofe  inftances  of  Pharaohs  evill  in 
hindring  the  IJraelites  worOiipping  of  Gody  and  Arta- 


T^he  Bloudy  Tenent.  397 

xerxes  giving  liberty  to  Ifrael  to  wordiip  God,  and 
build  the  Tt'ffiplt\  what  can  they  prove  but  a  duty  in 
all  Prhices  and  Civill  Magijlrates  to  take  off  the 
yoake  of  bondage,  which  commonly  they  lay  on  the 
necks  of  the  foules  of  their  fubjeBs  in  matters  of 
Conjcience  and  Religion  ? 

CHAP.  CXXXI. 

Peace.TT  is  plaufible,  but   not  reafonable  that  Gods^^^^^^^- 

X  people  fhould  (confidering  the  drift  of  thefe/p^po-nte? 
pofitions)  expe(5l  more  liberty  under  a  Chrijiian  then  by  Chrift 
under  a  Heathen  Mag-i/irate :   Have  Gods  people  more-^^'"^  ^°^; 

1  1       r  1     •  )•  ernours  or 

liberty  to  breake  the  command  of  a  Chrijtian  then  his  King- 
an  Heathen  governour  f  and  fo  to  fet  up  Chrijis  Church  dome,  it 
and  Ordinances  after  their  own^  confcience  ?i.g2.m{]i  hiSreaibnable 
conlent  more  then  againft  the  confent  of  an  Heathen  tha\iChni- 
or   unbeleeving:  Mas-iiirate  f  what   is   become  of  all  ^i^^smouJd 

o  .^  ^  ,     .  more  tree- 

the  great   expectation    what  a   Chrijiian  Magijlrate  ly  breake 
may  and  ought  to  doe  in  eftablidiing  the  Church,  in^he  com- 
retorming  the  Church,  and  in  punifhing  the  contrary  ?  [^^"q^}^°j-_ 
'Tis  true  (fay  [230]  men)  in  ChriJls  time  and  in  thetian,  then 
time  ot  the  firft  Miniders  and  Churches  there  were°I  ^^f 
no  Chrijiian  Magijlrates,  and  therefore  in   that  cafe,  Magif- 
it  was  in  vaine  for  Chrijlians  to  feeke  unto  the  Heathen^^^^^- 
Magijlrates  to  governe  the  Church,  fuppreffe  Here- 
ticks,  &c.but  nowweenjoy  Chrijiian  Magijlrates,  &c. 
Truth.  All  Reajon  and  Religion  would  now  expert 
more   fubmiffion    therefore   (in    matters    concerning 
Chrijl)  to  a  Chrijiian  Magijlrate,  then  to  a  Pagan  or 
Antichrijlian   ruler!    But  (deare  Peace)  the  day  will 
difcover,  the  fire  will  trie,  i  Cor.  3.  what  is  but  wood, 


398  The  Bloudy  Tenent. 

hay,  and  ftubble,  though  built  (in  mens  upright  inten- 
tion) on  that  foundation  Jefus  Chriji. 
The  ne-  gut  (to  winde  up  all)  as  it  is  moft  true  that  Mag- 
Civnlgo-  ifti^^cy  hi  generall  is  of  God  (Rom.  13.)  for  the  pref- 
vernment  ervation  of  Maukindc  in  civill  order  and  peace,  (the 
'"f  r"5^^'^  /F(5r/^  otherwife  would  bee  like  the  Sea,  wherein 
but  the'  Men,  like  Fijhes  would  hunt  and  devoure  each  other, 
fpeciaJl  and  the  greater  devour  the  lelfe:)  So  alfo  it  is  true, 
men^^i°  '■^^^  Magijlracy  in  fpeciall  for  the  feverall  kindes  of 
Pet.  2.  it  is  of  Man,  i .  Pet.  2.  1 3.  Now  what  kinde  of  Mag- 
*3-  ijirate  foever  the  people  fliall  agree  to  fet  up,  whether 

he  receive  ChrijUanity  before  he  be  fet  in  office,  or 
whether  he  receive  ChrijUanity  after,  bee  receives  no 
more  power  of  Magijlracy,  then  a  Magijirate  that 
hath  received  no  ChrijUanity.  For  neither  of  them 
both  can  receive  more,  then  the  Conwwiiweal,  the 
Body  of  People  and  civill  State,  as  men,  communicate 
unto  them,  and  betruft  with  them. 
Civill  All  lawfull  Magijtrates'm  the  World,  both  before 

Magif-      the  comminp;  of  C/6r///  ye/us,  and  fince,  (excepting 

trates  are  '-'  .         *^  .  •'^  , 

deriva-      thofe  uuparaleld  typicall  Magijlrates  of  the  Church  of 

tives  'irovci  IJrael)  are  but  Derivatives  and  Agents  immediately 

tainero""  ^^^ived  and  employed  as  eyes  and  hands,  ferving  for 

bodies  of  the  good  of  the  whole  :    Hence  they  have  and  can 

people,      have  no  more  Power,  then  fundamentally  lies  in  the 

Bodies  or  Fountaines  themfelves,  which  Power,  Might, 

or  Authority,  is  not  Religious,  Chrijiian,  &c.  but  nat- 

urall,  humane  and  civill. 

A  beleev-       And   hence   it   is   true,   that   a  Chrijiian  Captaine, 

ing  Mag-  Chrijiian,  Merchant,  Phyjitian,  Lawyer,  Pilot,  Father, 

n^Q^e  a      Majler,  and  (fo   confequently)  Magijirate,  &c.  is   no 

Magiilrate  morc  a  Captaine,  Merchant,  Phyjitian,  Lawyer,  Pilot, 


The  Bloudy  Tenent.  399 

Father^    Majier^    Magijirate^    &c.   then    a   Captaine,  f*^^"  ^n 
Marchant,  &c.  of  any  other  Confcience  or  ReHgion.  J^"  ^  ^^^" 
Tis  true,  Chriftianity  teacheth   all   thefe  to  ad:  in  The  ex- 
their   feverall   callings,   to   an   higher   ultimate   end,  "^'^J^.'^ 
from  higher  principles,  in  a  [231  |  more  heavenly  and  tianity  in 

fpirituall  manner,  &c.  all  call- 

ings. 


CHAP.  CXXXII. 

Peace.  O  that  thy  Light  and  Brightnes  (deare  Truth) 
might  fliine  to  the  darke  World  in  this  particular  : 
let  it  not  therefore  be  grievous,  if  I  requeft  a  little 
further  illullration  of  it. 

Truth.    In  his  feafon  Go^  will  glorifie  himfelfe  in 
all   his   Truths :   but   to   gratifie   thy  defire,   thus  :    A 
Pagan  or   Antichrijlian  Pilot   may  be   as   skilful!  to 
carry  the  Ship  to   its   defired   Port,   as   any  Chrijiian 
Mariner  or  Pilot  in   the   World,   and   may  performe 
that  worke  with  as  much  fafcty  and  fpeed  :   yet  have 
they  not  command  over  the  Joules  and  conjciences  of  The 
their  pajjengers  or   mariners   under   them,   although  1^^^' p-^^^ 
they  may  juflly  fee  to  the  labour  of  the  one,  and  theintheShip 
civill  behaviour  of  all  in  the  Jhip :  A  Chrijiian  Pilot  ^^  ^^e 
he  pertormes  the  fame  worke,  (as  likewife  doth  the^°^^°"' 
Metaphoricall  Pilot  in  the  fhip  of  the  Commonweale) 
from   a   principle  of  knowledge   and   experience :  butchriaian- 
more  then  this,  he  a6ts  from  a  roote  of  the  feare  ofitie  fleeres 
G«?^  and  love  to  mankind,  in  his  whole  courfe.      Sec- ^.     p.',' 
ondly,  his  aime  h  more  to  glorifie  God  xh^n  to  gainecourfe. 
his  pay,  or   make   his   voyage.      Thirdly,   he   walkes 
heavenly  with  Men,  and  God^  in  a  conllant  obferva- 


400  The  Bloudy  Tenent. 

TheGhriftion  of  Gods  hand  mjlormes,  calmes,  &c.  So  that  the 
hath  no°^  thread  of  Navigation  being  equally  fpun  by  a  believ- 
morepow- ing  ov  unbelievifig  Pilots  yet  is  it  drawn  over  with  the 
eroverthe^^^^  of  GodUnes  and  Chrijiianitie  by  a  Chrijiian  Pilots 
his  Mari-  while  he  is  holy  in  all  manner  of  Chrijiianitie,  i  Pet. 
ners  or  I.  I  5.  But  laftly,  the  Chrijiian  Pilots  power  over  the 
then"fhr'  Soules  and  confciences  of  his  Sailers  and  Pajfengers  is 
unchriftiannot  greater  then  that  of  the  Antichri/iian,  otherwife 
or  Pagan  ^\yqy\  he  can  fubdue  the  foules  of  any  by  the  two- 
edged  fword  of  the  Spirit,  the  Word  of  God,  and  by 
his  holy  demeanour  in  his  place,  &c. 

Peace.   I  fliall  prefent  you  with  no  other  conlider- 
atioon  in  this  firfl  part  of  the  Pid:ure,  but  this  only  : 
The  Although  the  tearme  Heathen  is  moft  commonly 

tearmes  appropriated  to  the  wilde  naked  Americans,  &c.  yet 
^JchHr  tt^^^  worthy  men  juftly  apply  it  even  to  the  civilized 
tian  Mzg- Romanes  &c.  and  confequently  muft  it  be  applied  to 
iftrate.  ^^  moft  civiHzed  Antic hrijlians,  who  are  not  the 
Church  and  people  of  God  in  Chriji. 

Truth.  The  Word  ZD^J  in  the  Hebrew,  and  Ifivrj 
in  the  Greeke,  fignifie  no  more  then  the  Gentiles  or 
Nations  of  the  Earth,  which  [232]  were  without  and 
not  within,  the  true  typicall  nationall  Church  of  the 
yewes  before  Chriji,  and  fince  his  comming,  the 
Gentiles  or  Nations  of  the  World,  who  are  without 
that  one  holy  Nation  of  the  Chrijiian  IJrael  the 
Church  gathered  unto  Chriji  Jejus  in  particular  and 
^!^  °T°^  diftind:  cono-reg-ations  all  the  World  over. 

Chnil  are  "     o  .  ,  ,  i     a> 

heathens,  Tranjlatours  promilcuoully  render  the  words  Gen- 
that  is  of  fii^s.  Heathens,  Nations :  whence  it  is  evident  that 
tions  o^r  ^^eu  fuch  as  profefTe  the  Name  of  Chriji  in  an  unre- 
Gentiles.   generate  and  impenitent  eftate,  whether  Papijl  or 


The  Bloudy  Tenent.  401 

Protejiant  are  yet  without,   that  is  Heathen^  Gentiles 
or  of  the  Nations. 

CHAP.  CXXXIII. 

P^^fd'. T^ Eare  Truths  it  is  now  time  to  caft  your  eye 
\J  on  the  fecond  part  of  this  Head  ox  picture 
uncomely  and  deformed. 

Truth.  It  containes  two  forts  of  Rehgious  meet- 
ings or  afl'embhes. 

Firft,  more  extraordinary  and  occafionall,  for  which 
he  quotes  the  practice  oi  Jojiah. 

An.   Jojiah  was  in   the  type,   fo  are  not  now  theJ°^^^^^ 
feverall  Governours  of  Commonweales,  Kings  or  Gov-  chrift 
ernours  of  the  Qhurch  or  IfraeL  whofe  ftate  I  have  jefus  the 
proved  to  be  a  Nofie-fuch,  and   not  to  bee  parallel 'd  7^'"^°    , 
but  in  the  Antitype  the  particular  Qhurch  of  Chriji^ 
where  Chriji  Jefus  alone  fits  King  in  his  owne  mo  ft 
holy  Government. 

Secondly,  they  propound  meetings  or  ajfemhlings 
ordinarily  Jiated  2.nA  conjlant,  yearly  and  tnonthly  unto 
which  the  civill  Magi/irate  (liould  give  liberty.  For 
thefe  meetings  they  propound  plaufible  arguments 
from  the  necej/ity  of  them  from  Qhrijiian  fellowjhip 
from  Gods  glory ^  from  the  experience  of  the  benefit 
of  them,  and  from  the  good  report  of  them,  as  alfo 
thofe   two  Scriptures,    1  Cor.  10,  33.  2  Cor.  11.  38. 

To  thefe  I  anfwer.  If  they  intend   that   the  ai;///^"  ^"J"^ 
Magijlrate  iliould  permit  liberty  io  the  free  and  vol- fj" ^  j^fire 
untary  Spirituall  meetings  of  their  Subjects,   I   fhall  of  liberty 
fubfcribe   unto    them:   but   if  they   intend   that   the'°^°"^^ 

/  conlcien- 

Magijlrate  lliould  give  liberty  only  unto  themfelves,  ces,  & 


402  The  Bloudy  Tenent.   ■ 

bondage  ^nd  not  to  the  reft  of  their  JubjeBs^  that  is  to  defire 
odiers'  their  owne  foules  only  to  be  free,  and  all  oxh^v  Joules 
oi  t\\Q\Y  fubjeBs  to  be  kept  in  bondage\:]^ 
233]  Secondly,  if  they  intend  that  the  Magijlrate 
fliould  inforce  all  the  Riders  of  luch  Churches  under 
their  'JuriJdiBion^  to  keepe  correfpofidencie  with  them 
in  fuch  meetings,  then  I  fay  (as  before)  it  is  to  caufe 
him  to  give  Libertie  with  a  partiall  hand,  and  unequall 
Ballance :  for  thus  I  argue:  If  the  Civill  State  2in& 
Civill  officers  be  of  their  Religion  and  Confcience,  it  is 
not  proper  for  them  to  give  libertie  or  freedome^  but 
to  give  honourable  tejlimonie  and  approbatto?i,  and 
their  own  perfonall  fub?niJjion  to  the  Churches.  But 
-  if  the  civill  State  and  Officers  be  of  another  confcience 
and  tvorfhip,  and  lliall  be  bound  to  grant  permiffion 
and  libertie  to  them,  their  confciences  and  ?neetif2gs, 
and  not  to  thofe  of  his  own  Religion  and  Conjcience 
alfo,  how  will  this  appeare  to  be  equall  in  the  very 
eye  of  Common  peace  and  righteoujhejje  ? 

For  thofe  jK^^^^-^  and  monthly  meetings,  as  we  find 
not  any  fuch  in  the  firft  Churches ;  So  neither  will 
thofe  generall  arguments  from  the  plaulible  pretence 
of  Chrijiian  fellow (liip,  Gods  glory,  &c.  prove  fuch 
particular  wayes  oi glorifying  God,  without  fome  pre- 
cept ox  prejident  of  fuch  a  kind. 

For  thofe  Scriptures,  i  Cor.  10.  33.  &  2  Cor.  11. 
38.  expreffing  the  Apoflle  Paul  his  zeale  for  glorify- 
ing God,  and  his  care  for  all  the  Churches,  it  is  cleere 
The  Com- they  conceme  fuch  as  are  indeed  Pauls  fuccejjors,  fent 
miffion  forth  by  Qhrijl  J  ejus  to  preach  and  gather  Churches : 
of  ^pi-each- but  thofe  Scriptures  concerne  not  the  Churches  them- 
ing  and     felvcs,   nor    the  Pajiours  of  the   Churches  properly, 


T^he  Bloudy  Tenent.  403 

leafl:  of  all  the  Civill  State  and  Qoiiunonnjoealth,  neither  baptizing 
of  which  (the  Churches^  the   Pajiours^  or   Qo}/uno7i-'l^)^J'l^^^'^_ 
wealth)  doe  goe  forth  perfonally  with  that  comviijjion^^^^  to  the 
Matth.  28.  to  preach  and   baptize,  that  is,  to  gather  ^^"'"^j"' 

-^  -«  '  »  o  or  fixed 

(churches  unto  K^hrijt.  Teachers 

For  as  for  the  tirll,  the  Churches  are  not  Minijlers'^{  i^  ^eail 
of   the    Go/pel :    the    Angels    or   MeJJhigers    of   the^^^j^^^Qj^^^ 
Qhurches,  and  the  Churches  themfelves  were  diflind:,  weak. 
Revel.  2.  <^  3. 

As  for  the  fecond,  the  pajlours  and  Elders  of  the  A  qua?rie, 
Church,  their  worke  is  not  to  g-ather  Churches,  but^^°^^^^ 

1    /'      /    1  ^  r-f  n^         T~»  "ow  the 

to  govertie  2.na  feed  them,  Acts  20.  &  i  ^rtY.  5.  ^are  of 

As  for  the  civill  Magijir ate,  it  is  a  Minijiry  indeed  :  all  the 
(Magijtrates  are  Gods  Minijiers,  Rom.  13.)  but  it  is •-'^^''^'h"- 
of  another  Nature,  and  therefore  none  of  thefe,  the 
Churches  of  Chriji,  the  Shepherds  of  thofe  Churches, 
nor  the  civill  Magijlrate,  fucceeding  the  Apojiles  or 
firft  MeJJetigers,  thefe  Scriptures  alleadged  concerne 
not  any  of  |  234]  thefe  to  have  care  of  all  the  Churches. 
Peace.  Deare  Truth,  who  can  heare  this  Word, 
but  will  prefently  cry  out.  Who  then  may  rightly 
challenge  that  com?)iiJ/ion,  and  \\\2X  promije.  Math.  28. 
&c. 

Truth.  Sweet  Peace,  in  due  place  and  feafon,  that^  M'n'i- 
^ejiion  may  be  refolved  ;  but  doubtles  the  truey^c- Jj^'^(^^^°^^ 
cejjours  muft  precede  or  goe  before  the  Church,  mak- 
ing Difciples,  and  bapti-ziiig  as  the  Apojiles  did,  who 
were  neither  the  Churches,  nor  the  Pajlours  and 
fixed  Teachers  of  them,  but  as  they  gathered,  fo  had 
the  care  of  the  Churches. 


404 


The  Bloudy  Tenent. 
CHAP.  CXXXIV. 


,T  Ceafe  to  urge  this  further;   and,  in  the  lafl 


Peace.  ^ 

place,  marvell  what  fhould  be  the  reafon  of 
that  Gonclulion,  "  viz.  There  is  no  power  of  deter- 
"  mination  in  any  of  thefe  meetings,  but  that  all  muft 
**  be  left  to  the  particular  determination  of  the 
**  Churches.' 
Jas  15.  Truth.  At  the  meeting  at  Jei'Mfalem^  when  Paul 
common  Vj^^  ^^^^^^^^  ^^^  Others  were  fent  thither  from  the 
Church  of  Chriji  at  Antioch^  the  Apojiles  and  Elders 
did  not  only  confult  and  advife,  but  particularly  deter- 
7nined  the  ^ejlion  which  the  Church  of  Antioch  fent 

•  The  doftrine  of  the  "Model"  in 
regard  to  the  determinative  power  of 
Councils  and  Synods  is  about  the  fame 
as  that  laid  down  in  the  "  Anfwer  to 
Two  and  Thirty  Quellions  &c.,"  writ- 
ten by  Richard  Mather  iome  four  years 
later.  That  quotes  with  approbation 
from  Ames,  "  The  fentence  of  a  Synod 
is  onely  a  certaine  enquiring  and  giving 
of  lentence  by  way  of  Miniftery,  and 
with  limitation  ;  fo  that  the  decree  of 
the  Councell  hath  fo  much  force  as  there 
is  force  in  the  reafon  of  it."  Alfo  from 
Junius,  "  The  fentence  of  a  Councell  is 
of  itfelfe  onely  of  advice,  not  of  compul- 
fion  or  conllraint,  and  brings  with  it  a 
judgement  miniileriall,  not  authority  of 
it  felte,  nor  neceffitv."  Anfwcr,  {^c.  p. 
66. 

The  "Body  of  Liberties"  drawn  up 
by  Ward  of  Ipfwich,  and  adopted  by 
the  General  Court  in  1641,  in  the  95th 
claufe,  eleventh  ledlion,  provides  "That 
once  in  every  month  ot  the  yeare  (when 
the  feafon  will  bear  itj  It  fliall  be  law- 
full  for  the  Minillers  and   Elders  of  the 


Churches  neere  adjoyneing  together* 
with  any  other  of  the  breetheren,  with 
the  conlent  of  the  churches  to  affemble 
by  courfe  in  each  feverall  Church  one 
after  an  other.  Provided  that  the  whole 
adlion  be  guided  and  moderated  by  the 
Elders  of  the  Church  where  the  Aflem- 
blie  is  helde,  or  by  fuch  others  as  they 
fhall  appoint.  And  that  no  thing  be 
concluded  and  impofed  by  way  of  Au- 
thoritie  from  one  or  more  churches  upon 
an  other,  but  onely  by  way  of  Brotherly 
conference  and  confultation."  3  Mafs. 
HijL  Coll.,  viii:  235,  236. 

The  Cambridge  Platform  allows  fome- 
what  more  authority  to  iuch  bodies. 
"  The  Synod's  directions  and  determina- 
tions, fo  far  as  conlonant  to  the  Word  of 
God,  are  to  be  received  with  reverence 
and  fubmilfion  :  not  only  for  their  agree- 
ment therewith  (which  is  the  principal 
ground  thereof,  and  without  which  they 
bind  not  at  all)  but  alfo  fecondarily,  for 
the  power,  whereby  they  are  made,  as 
being  an  ordinance  of  God  appointed 
thereunto  in  his  word."  Platform,  w'w^. 


The  Bloudy  Tenent.  405 

to  them,  about  ABs  15.  and  fend  their  particular 
deterininations  or  decrees  to  the  Churches  afterward. 

So  that  if  thefe  AJjhnblies  were  of  the  nature  of 
that  pattern  or  prejident  (as  is  generally  pretended) 
and  had  fuch  a  promije  of  the  ajjijiance  and  concur- 
rence of  the  spirit,  as  that  AJfembly  had,  they  might 
then  fay  as  that  AJJetnbly  ^xk,  ABs  15.  It  feemeth 
good  to  the  holy  Spirit  and  to  us :  and  fliould  not  leave 
particular  determinations  to  the  particular  Churches, 
in  which  fometimes  are  very  few  able  Guides  and 
Leaders. 

Peace.  But  what  fliould  be  the  Reafon  to  perfwade 
thefe  worthy  men  to  conceive  the  particular  Congre- 
gations or  Churches  to  be  more  fit  and  competent 
Judges  in  fuch  high  points,  then  an  AJfembly  ot  fo 
excellent  and  choice  perfons,  who  muft  only  confult  ^^^"'^^^ 

,,.,,.■'  -^  promile 

and  advile,  ^c.  ?  and  pre- 

Truth.   Doubtlelfe   there  is  a  ftrong  convid:ion  in  fence  only 
their  Soules  of  a  profelfed  promifed  prefence  of  the^J-^^^^^j" 
Lord  J  ejus  in  the  midll  of  his  Church  gathered  after  blefled. 
his  mind  and  will,  more  then  unto  fuch  kind  [235]  ot 
AJI'emblies^  though   confining  of  far  more  able  per- 
fons, even  the  Jlower  and  creame  of  all  the  Churches. 
Peace.   It  is  generally  conceived,  that  the  promife 
of  Chrijis  prejence  to  the  end  of  the  World  (Matth. 
28.)  is  made  to  the  Church. 

Truth.  There   is  doubtlelfe   a  promife  of  Ch rifts  The  pro- 
prefence  in  the  midft  of  his  Church   and  Congrega-  chriils 
tion,  Matth.  18.  but  the  promife  of  Chrifts  prefence,  prefence, 
Matth.  28.  cannot  properly  and  immediately  belong  ^^^Ij^^^* 
to  the  Church  conftituted   and  gathered,  but  to  fuch  tVom  that, 
Minijiers  or  Mejfengers  of  Chrijl  JeJ'us^  whom  he  is  Mat.  28. 


4o6  The  Bloudy  Tenent. 

pleafed  to  imploy  to  gather  and  conftitute  the  Church 
by  converting  and  bapti^mg :  unto  which  MeJJengers 
(if  Chrift  Jefus  will  be  pleafed  to  fend  fuch  forth) 
that  palTage,  ABs  15.  will  h^  prejidentiali. 
14.  Pofi-  Peace.  The  14.  generall  head  is  this,  t'/z.  What 
am^ned  power  particular  Churches  have  particularly  over 
Magijlrates. 

"  Firft  (fay  they)  they  may  cenfure  any  Member 
"  (though  a  Magiftrate)  if  by  finne  he  deferve  it. 

**  Firft,  becaufe  Magiftrates  muft  be  fubjed:  to 
"Chrift,  but  Chrift  cenfures  all  offenders,  i  Cor.  5. 

"4.5. 

Secondly,  Every  Brother  muft  be  fubje6t  to  Chrifts 
cenfure.  Mat.  18.  15,  16,  17.  But  Magiftrates  are 
brethren,  Deut,  17.  15. 

Thirdly,  They  may  cenfure  all  within  the  Church, 
■    I  Cor.  5.  1 2. 

"  But  the  Magiftrates  are  within  the  Church,  for 
"  they  are  either  without,  or  within,  or*  above  the 
*'  Church  :  not  the  firft,  nor  the  laft,  for  fo  Chrift  is 
**  only  above  it. 

"  Fourthly,  The  Church  hath  a  diarge  of  all  the 
"  Soules  of  the  members,  and  muft  give  account 
"thereof,  Heb.  13.  17. 

"  Fifthly,  Chrifts  cenfures  are  for  the  good  of 
"  Soules,  I  Cor.  5.  6.  but  Magiftrates  muft  not  be 
*'  denied  any  priviledge  for  their  Soules,  for  then  they 
**  muft  lofe  a  priviledge  of  Chrift  by  being  Magif- 
*'  trates. 

"Sixthly,  In  Church  priviledges  Chriftians  are  all 
"one.  Gal.  2.  28.  Col.  3.  11. 

2.   Magiftrates  may  be  cenfured  for  apparent  and 


The  Bloudy  Tenent.  407 

"  nianifeft  finne  againfl:  any  Morall  Law  of  God,  in 
'*  their  judicial!  proceedings,  or  in  the  execution  of 
"  their  otfice.  Courts  are  not  Sand:uaries  for  lin  ;  and 
"if  for  no  lin,  then  not  for  fuch  efpecially. 

"  Firft,  becaufe  finnes  of  Magiflrates  in  Court  are 
"  as  hatefull  to  God.  2.  And  as  much  fpoken  againft, 
''  Ifa.  10.  I.  Mic.  3.  I.  [236]  Thirdly,  God  hath  no 
"  where  granted  fuch  immunity  to  them.  Fourthly, 
"  what  a  brother  may  doe  privately  in  cafe  of  private 
*'  offence,  that  the  Church  may  doe  publikely  in  cafe 
"of  publike  fcandall.  But  a  private  brother  may 
"  admonidi  and  reprove  privately  in  cafe  of  any  pri- 
"  vate  offence,  M^/'.  18.  i  ^.  Luc.  19.  ij.Pfal.  141.  5. 

"  Laftly,  Civill  Magiilracy  doth  not  exempt  any 
"  Church  from  faithfull  watchfulnelfe  over  any  mem- 
"  ber,  nor  deprive  a  Church  of  her  due  power,  nor  a 
"  Church  member  ot  his  due  priviledge,  which  is  to 
"  partake  of  every  Ordinance  of  God,  needfull  and 
"  requifite  to  their  winning  and  falvation.   Ergo, 

CHAP.  CXXXV. 

Truth/  I  ^Hefe  Arguments  to  prove  the  Magijirate 
J-  fubjed:  ( even  for  linne  committed  in  judi- 
cial! proceeding)  I  judge,  like  Mount  Ziori,  immove- 
able, and  every  true  Chrijiian  that  is  a  Magiftrate 
will  judge  fo  with  mee  :  Yet  a  Quasrie  or  two  will 
not  be  unfeafonable. 

Firll,  where  they  name  the  Church  in  this  whole  church 
palfage,  whether  they  meane  the  Church  without  the  ^.^"^'"'^'■^ 
M'uiijtry  or  Gover?iours  of  it,  or  with  the  Elders  and^-'ha^ged^ 
Governour s  \oyni\y  ?  and  if  the  latter,  why  name  they  firillyupon 


4o8  The  Bloudy  Tenent. 

the  Min-  ^Qt  the  Govemoiirs  at  all,  lince  that  in  all  adminijlra- 
Qf^  tions  of  the  Church  the  duty  lies  not  upon  the  body  of 

the  Churchy  but  firftly  and  properly  upon  the  Elders 
It  is  true  in  cafe  of  the  Elders  obftinacy  in  appa- 
rent finne,  the  Church  hath  power  over  him,  having 
as  much  power  to  take  down  as  to  fet  up,  Col.  4. 
Say  to  Archippus^  <S?r.  Yet  in  the  ordinary  difpenfa- 
tions  and  adminiftrations  of  the  Ordinances^  the  Min- 
ijlers  or  Elders  thereof  are  firft  charged  with  duty, 
&c.  , 

The  Min-  Hence  firft  for  the  Apojlles,  who  converted,  gath- 
ifters  or     ^j.^^   ^   efpoufcd   the  Churches  to  Chrift,   I  queftion 

Liovcrnors  *■  -j    ^  l 

of  Chriils  whether  their  power  to  edification   was   not  a  power 
Church  to  over  the  Churches^  as  many  Scriptures  feem  to  imply. 
ledgedTiT      Secondly,  for  the  ordinary  Officers  ordained  for  the 
their  dif-  ordinary  and  conftant  guiding,   feeding,  and  govern- 
penfations  jj^g  ^^iq  Church,  they  were  Rulers,  Shepheards,  Bijh- 
ops,  or  Overfeers,  and  to  them  was  every  letter  and 
charge,  commendation  or  reproof e  dired:ed.  Revel.  2.  3. 
ABs  20.    And   that   place  by  them  quoted   for   the 
fubmiffion  of  the  Magifirates  to  the  Church,  it  men- 
tions  only  fubmij/ion  to   the  Rulers  therof,  Heb.  13. 
17.      Thole  excellent  men  concealed  not  this  out  of 
ignorance,  and  therefore  moft  certainly  in  a  filent  way 
confelfe  that  their  doBrine  concerning  the  Mazilirates 

A  para-  -     ^ 

dox,  Mag- power  in  Church  caufes  would  [237J  feem  too  grolTe, 
iftrates  if  they  fliould  not  have  named  the  whole  Church, 
ludg^es^  ^  ^"^  ^^^  filently  implyed  the  Governours  of  it ;  And 
of  the  is  it  not  wonderfull  in  any  fober  eye,  how  the  fame 
Churches,  pgj-^Qj^g  i^Magift rates)  can  be  exalted  over  the  Minif- 
ernours  of^^^-^  '^'^^  Members,  as  being  bound  to  efiablijh,  reforjue, 
them,  yet  fupprejje  by  the  civill /word  in  punifliing  the  body  or 


The  Bloudy  Tenent.  409 

goods,  and  yet  for  the  fame  actions  (if  the  Church  ^^"'"'■able 
and  Governours  thereof  fo  conceive)  be  Hable  to  a  ^  ^  ^^' 
punifhment  ten  thoufand  times  more  tranfcendent, 
to  wit,  exconununicatmi,  a  punifliment  reaching  to 
their  Joules  and  co?iJciences,  and  eternall  eftate,  and 
this  not  only  for  common  lins,  but  for  thofe  aBions 
which  immediately  concerne  the  execution  of  their 
civill  office,  \n  judiciall  proceeding. 


Peace.  The  Prelates  in   ^^  Elizabeths  dayes,  kept  Queene 
with  more  plainnelfe  to  their  principles,  for  acknow-  ^^'^•^^^- 

■I  1^1'  ops  truer 

ledging  the  ^ceen  to  be  Supreme  in  all  Church  caufes,  to  the 


leir 


(according  to  the  Title  and   Power  o^  Henry  the  8.  P'^'^^'P'^^' 
her  Father,  taken  from   the  Pope,  and  given  to  him  ofTb^tTer 
by  the  Parliament)  they  profelfed  that  the  ^een  wasfpirit  and 
not  a  Jljeepe,  but  under   Chriji  the  chiefe  Shepheard,'^'''^^^^''^' 
and  that  the  Church  had  not  power  to  excotmjiunicate 
the  ^een. 

Truth.   Therefore  (fweet   Peace)  it   was   efteemed  Mr.  Bar- 
capitall  (in  that  faithfull  witnejfe  of  fo  much  truth  as^^^^^  pi'o- 
he  faw,  even   unto  death,  Mr.  Barrow)  to  maintainecern°inr"" 
before  the  Lords  of  the  Councell,  that  the  ^leen  her-  Queen 
felfe  was  fubjed:  to  the  power  oi  Chriji  J  ejus  in  the  ^^'^'^'^^^'^* 
Church:  which  Truth  overthrew  that  other  Tenent, 
that  the  ^eene  (hould   be   Head  and  Supreme  in  all 
Church  caufes." 

■  Henry  Barrowe  was  executed  at  Ty-  Penry  and  Greenwood  before  the    High 

burn,  April  6,  1593.      He  had  been  kept  Commiffioners,  "  penned  by  the  prifon- 

in    clofe    prifon    tor    many    years.      He  ers  themfelves,  before  their  deaths,"  was 

ftudied  at   Cambridge  and  was  a  lawyer  printed  in  1586.      One  of  the   queftions 

of  Gray's  Inn.      He  was  at  the  head  of  was  "  Whither  he  thinketh  the  Queene's 

the    llrifter    Puritans   who    were   called  Majeftic    be   fupreine   governour    of  the 

Brownills  or  Barrowilh.    Strype,  Life  of  Church  ;    and    whither    fhe    may    make 

Whitgift,  ii:  191.  lawes  for  the  church  which  are  not  con- 

An  account  of  his  examination   with  trary    to    the    Word    of   God,    or    no  ? 

52 


41  o  The  Blouiiy  Tenent. 

Peace.   Thole  Bilhops  according  to  their  principles 
(though  bad  and  talle)  dealt  plainly  (though  cruelly) 
with  Mr.  Barrow:  but  \\\q(q  Authors,  whoi'a principles 
are  the  lame  with  the  Bifhops  (concerning  the  poiver 
of  the  Mdgijiratc   in    Qhurcb  affaires)   though   they 
wave  the  Title,  and  will  not  call  theni  Heads  or  Gov- 
ernors (which  now  in  lighter  times  feems  too  grolfe) 
Is  not  thisyt^f  giye  they  as  much  Jpiritua//  power  and  aiithoritie 
tlic  Popes  ^^'  ^^^^  civill  Magijirate  to  the  full,  as  ever  the  Bijhops 
profcilion  gavc  unto  them,  although  they  yet  alfo  with  the  fame 
ot  jcrvus  breath  lav  all  their  honour  in  the  dulL  and  make  them 

Jervorum  {         i    ,\      r     y         r  r     y        r  ^^  i  •      • 

Dii,  yet  to  hck  the  aiijt  or  the  reet  or  the  L  hiu'ches,  as  it  is 
holding  prophelied,  the  Kifigs  and  ^leens  of  the  Earth  Ihall 
ili'ppcrto  ^^^■*^'  when  Chrifl:  makes  them  nwvdn^  fathers,  and 
the  lips  ofnurfmg  mothers,  Ifa.  49.  The  truth  is,  Chrift  Jefus 
Princr.s,     jj,  honoured,  when  the  m'///7V/<'/Q-///r<7/'t' a  member  of 

Kings  ;ind     .         ^ ,,  i  • /i        i  i  r^  /  /  r      i 

Empe-       the  L  hurch,  punilheth  any  member  or  tjlacr  or  the 
rours?       (Church  with  the  civill  fword,  even   to  the  death,  for 
any  crime  againil:  the  civill  State  fo  deferving  it;  for 
he  beares  not  the  fword  in  vain. 

238  I  And  Qhriji  "Jejiis  is  againe  moll  highly  hon- 
oured, when  for  apparent  linne  in  the  Magijirate^ 
being  a  member  ot  the  church  (tor  otherwiie  they 
have  not  to  meddle  with  him)  the  Elders  with  the 
Church,  admonilh  him  and  recover  his  Soule,  or  if 
ohjlinate  in  fin,  caft  him  forth  of  their  Spirituall  and 
ilhrijlian  fellowfhip,  which  doubtlelfe  they  could  not 
doe,  were   the  Magijirate  J'upreme  Governour   under 

Anfzv.    I    thinke    the    Queene's    Maicilie  church    itlelf,   may  make   any   lavvcs   for 

lupreme   governour   of  the   whole   land,  the     church,     other     than    Chrill    hath 

and    over   the    church    alio,    bodies   and  already  left  in  his  worde."   Hitrleitin  Mif- 

goods  :     but    I    thinke    that    no   prince,  ric/A///y,  iv :  348.   ^vooV,  Lives  of  Puritans 

neither    the   whole   world,   neither    the  ii:  30.   Neal,  Hijl.  of  Puritans,  i:  201. 


c.vamiiici 


The  Bloudy  Tmcnt.  4 1  i 

Qhri/i  in  Ecc/c/iujtical/  or  i^btirch  caiiTes,  ami  lo  con- 
fequently  the  true  heire  and  llicceirour  of  the  Apojilcs. 

CHAP.  CXXXVI. 

Peace. ^  |  ^He  1  5.  Head  runs  thus :  viz.  In  what  cales  '^  ll^«»^] 

JL     mull  Churches  proceed  with  Magillrates 
in  cafe  ol  offence. 

**  We  Hke  it  well,  that  Churches  he  llower  in  pro- 

*  ceeding  to  excommunication,  as  of  all  other,  lo  ol 
'  Civill  Magilh-ates  efpecially  in  point  of  their  Judi- 

*  ciall  proceedings,  unlelfe  it  he  in  fcandalous  hreach 

*  of  a  manifcll:  Law  of  God,  and  that  alter  notorious 

*  evidence  of  the  fadt,  and  that  after  due  feeking  and 

*  waiting  for  latisfadtion  in  a  previous  Advertilenient. 

*  And  though   each   particular   Church  in  refpedt  ot 
'  the  (iovernment  of  Chrill  he  indepeniient  and  ahk)- 

*  lute  within  it  felfe,  yet  where   the   Commonweale 
'  CO  nil  lis  of  Church   memhers,  it  may  he  a  point  ot 

*  Chrillian  wifedome   to   conlider  and   conlult  with 

*  the  Court  alio,  fo  far  as  any  thing  may  feeme  douht- 

*  full   to   them    in   the   Magillrates  cafe,  w'''  may  he 

*  further  cleered   hy  intelligence  given   from   them  ; 

*  hut  otherwife  we  dare  not  leave  it  in  the  power  ot 
'any  Church  to  forhear  to  proceed  &  agree  upon 

*  that  on  Earth,  which   they  plainly  fee  Chrilt  hath 
'  refolved  in  his  Word,  and   will    ratifie   in    Heaven. 

Truth.  If  the  fcope  of  this  Head  he  to  tjualilie  and 
adorne  chrijiian  unpartialitie  and  faithfulnes  with 
chrijtian  wi/'douie  and  tendernejjt\  I  honour  and  applaud 
fuch  a  ilhrijl'um  motion  :  hut  whereas  that  cale  is  put, 
which  is  no  where  found  in  the  patterne  ot   the  firft 


4 1  2  The  Bloudy  Tenent. 

Qbia'chesy  nor  fuiting  with   the   Rule  of  Qhrijtianitiey 
to  wit,  that  the  Q^ommonwealc  fhould  confift  oi  Church 
fnemberSy  which  niufl  be  tdken  privatively^  to  wit,  that 
none  (hould  he  admitted   members  of  the  Qo/nnion- 
wca/c,  but  luch  as  are  lirll  members  of  the  Church 
(which  mull:   neceifarily  run  the  Church  upon  that 
Temptatioji  to  feele  the  puH'e  of  the  Court  concern- 
ing a  delinquent  Magijirate,  before  they  dare  proceed) 
The  invcn  J  ^:^y  \^[  [\\c\\  PradUces  be  brought  to  |  239  |  the  Touch- 
men  in      Jiofw  of  the  truc  frame  of  a  civi/l  commonwcaie^  and 
iwarving    the  true  frame  of  the  Spiritual/  or  Cbriftian  conwion- 
trom  the    ,^^^,^^   t}-je  Church  of  ChrilL  and  it  will  be  feen  what 

true  elien-  ,'^ 

tialls  of  ivood^  hay,  and  Jluhhlc  of  carnall  policie  and  humane 
Civill  ^"^^  inventions  in  Chri/ts  matters  are  put  in  place  of  the 
QQ^mon-P^'^'^'^^^^^  //o;/6'j-,  gold  and  ///I't'r  of  the  Ordinafices  of  the 
weales.      moll  High  and  only  wife  God. 

CHAP.  CXXXVII. 

16.  and     P<?/26Y.T^Eare  Truth,  We  are  now  arrived  at  their 

lall  Head  |^    j.^^  j^^^^  .    ^j^^  ^-^j^  -^  ^^-      ^-^^ 

examined.  ' 

Their  power  in  the  Liberties  and  Priviledges  of 
theje  Churches. 

"  Firfl,  all  Magiftrates  ought  to  be  chofen  out  of 
"  Church-members,  Exod.  18.  21.  Deut.  17.  15.  Prov. 
**  29.  2.  When  the  Righteous  rule,  the  people  rejoyce. 

"  Secondly,  that  all  free  men  elected,  be  only 
"  Church-members. 

I.  Becaufe  if  none  but  Church  members  (hould 
"  rule,  then  others  fliould  not  choofe,  becaufe  they 


l^he  Bloudy  Tenent.  4 1  3 

"  may  ele(fl  others  befide  Church  members. 

2.  From  the  patterne  of  I/rael,  where  none  had 
**  power  to  choofe  but  only  Ifrael,  or  fuch  as  were 
"joyned  to  the  people  ot  (iod. 

3.  If  it  (liall  fill  out,  that  in  the  Court  confifling 
"of  Magiftrates  and  Deputies,  there  be  a  diifent 
"between  them  which  may  hinder  the  common 
"  good,  that  they  now  returne  for  ending  the  fame, 
"  to  their  firft  principles,  which  are  the  Free  men, 
"  and  let  them  be  confulted  with. 

Truth.   In   this   Head  arc  2  branches:    Firft  con-^Krcai 
cerning  the  choice  o(  Magijirates,  that  fuch  ought  to^jj^^"^"' 
be  chofen  as  are  Church  members :  for  which  is  quo- Whether 
ted,  Exod.  18.  21.  Dut.  17.  15.  Proverbs  19.  29.         c"hurch 

Unto  which  I  anfwer  :    It  were  to  be  wiOicd,  that  members 
fmce  the  point  is  fo  weighty,  as  concerning  the  /VA/r^t'iat'sasis 
and  Steer esmen  of  Kingdoms  and  Nations,  &c.  on  whofe  QodllnVr. 
ahilitie,  care  and  faithfuhic[]c  depends  moft  commonly  ions  in  a 
the  peace  and  fafety  of  the  cofufnonwealcs  they  fail  in  :  P;"'tKular 
I  fay  it  were  to  be  wiHicd   that  they  had   more  fully  diatc,  be 
explained  what  [240]  they  intend  by  this  Affir?native,  on\y  eligi- 
viz.  Magijirates  ought  to  be  chofen   out  of  ^^^^^-'^-^  \,^ X<Tcn 
members.  for  Magif- 

For  if  they  intend  by  this  \Ought  to  be  choJhi\  a""ates. 
neceJIitie  of  convenience,  viz.  that  for  the  greater 
advancement  of  common  uti/itie  and  rejoycing  of  the 
people,  according  to  the  place  quoted  (Prov.  29.  2.) 
it  were  to  be  defired,  prayed  for,  and  peaceably 
endeavored,  then  I  readily  alTent  unto  them. 

But  if  by  this  |  ()ught\  they  intend  fuch  a  neceffitie 
as  thofe  Scriptures  quoted  imply,  viz.  that  people 
fhall  fm  by  choofing  fuch   for  Magijtrates  as  are  not 


414  '^ke  Bloudy  Tenent. 

members  of  Churches ;   as  the  Ifraelites  (hould  have 

finned,  if  they  had  not  (according  to  Jethros  counfell, 

Exod.  1 8.  and  according  to  the  co77imand 0I  God^  Deut. 

18.)  chofen  their  Judges  and  Kings  within  themfelves 

in  IJrael :  then  I  propofe  thefe  necelTary  ^laries. 

Lawtull         Firft  whether  thofe  are  not  lawfull  Civill  cojubina- 

States,       tiofiSy  focieties,    and   communions  of  men,   in   Townes^ 

where       Cities^  States  or  Kingdoms^  where  no  Church  of  Chriji 

f  Ch^iT  ^^  relident,  yea  where  his  name  was  never  yet  heard 

are  not.     of:   I  adde  to  this,  that  Men  of  no  fmall  note,  skil- 

full  in  xh^Jiate  of  the  World,  acknowledge,  that  the 

Theworld  World  divided  into  30  parts,  25  of  that  30  have  never 

^.'j"f  ^'-  yet  heard  of  the  name  of  Chrill :'   If  their  Civill  pol- 

vided  into-'.   .  ,  .         .  ,  i  -  n     /i  -       i 

30  parts,  ities  and  combinations  be  not  lawfull,  (becaule  they 

25  never  are  not  Churches,  and  their  Magijirates  Church  mem- 

Chriil  bers)  then  dijorder,  confu/ion,  and  all  unrighteousnes  is 

lawfull,  and  pleafing  to  God. 

Lawful!  Secondly,   whether   in   fuch   States   or   Common- 

heires  ot  ^veales,  where  a  Church  or  Churches  of  Chrift  are 

&  Civill  refident,  fuch  perfons  may  not  lawfully  fucceed  to 

Govern-  the   Crown  or  Government,   in   whom   the  feare  of 

ment,  a  -  Q^^  (according:  to  yethroes  councell)  cannot  be  dif- 

thougnnot  \  o  J  -     i  >,i  i 

Chriilian  ccmcd,  nor  are  brethren  ot  the  Church,  according 
and  godly,  to   Dcut.    \j.)   but   Only  are   fitted  with    Civill   and 

Morall  abilities,  to  manage  rhe  Civill  affaires  of  the 

Civill  State. 
ChTiftians      Thirdly,  fince  not  many  WiJ'e  and  Noble  are  called, 
wife  and    but  the  poorc  rcceivc  the  Go/pel,  as  God  hath  chofen 
noble  and  ^j^g  />oor^  of  the  World  \.o  be  rich  in  Faith,  i  Cor.  i. 

qualified  -f  .  .  ' 

for  affaires  Jam.  2.      Whether   It   may   not   ordmariiy  come   to 
of  State,    palfe,  that  there  may  not  be  found  in  a  true  Church 

'  Hireling  Minijiry,  p.  3.    See  fu/tr/i  p.  321. 


The  Blondy  Tenent.  415 

of  Chriji  (which  Ibmetimes  confilleth  but  of  few 
perfons)  perfons  lit  to  be  either  Kings  or  Govcrnours^ 
&c.  whofe  civi/I  ojfice  is  no  leiTe  difficuh  then  the 
office  of  a  DoBor  of  Phyjick,  a  Majler  or  Pilot  of  a 
Shipy  or  a  Captaine  or  Commander  of  a  Band  or  Army 
of  men:  for  [241]  which  fervices,  the  children  of 
Go^  may  be  no  wayes  qualified^  though  otherwife 
excellent  for  they^^r^  of  God^  and  the  knowledge  and 
Grace  of  the  hord  lejus. 

4.  If  Magijtrates  ought  (that  is,  ought  only)  to  be^°"^.^ 
chofen   out  of  the  Churchy  I  demand  if  they  ought  f^^e  Pro- 
not  alfo  to  be  dethroned  ^iuA  depojed,  when  they  ceafe  teilants 
to  be  of  the  Churchy  either  by  voluntary  departure  ^^"^^^Y" 
from  it,  or  by  excommunication  out  of  it,  according  to  of  Magif- 
the  bloody  tenents  and  practice  ot  fome  Papijh^  with^''^^^^- 
whom  the  Protejtants  (according  to  their  principles) 
although    they    feeme   to   abhor   it,    doe    abfolutely 

agree  ? 

5.  Therefore  laftly,  I  ask  if  this  be  not  to  turne 
the  World  upfide  down,  to  turne  the  World  out  of 
the  World,  to  pluck  up  the  roots  and  foundations  of 
all  common  Jocietie  in  the  World}  to  turne  the  Garden 
and  Paradice  of  the  Church  and  Saints  into  the  Field 
of  the  Civill  State  of  the  World,  and  to  reduce  the 
World  to  the  fir  ft  chaos  or  confujion. 

CHAP.  CXXXVIII. 

Pftfff.T~\Eare    Truth,    thou    conquereji,    and    flialt 
Jl^  triumph  in    feafon  :    but   fome    will    fay. 
How  anfwer  you  thofe  Scriptures  alleadged  ? 

Truth.   I  have  fully  and  at  large  declared  the  vaft 


41 6  'The  Bloudy  Tenent. 

differences  between  that  holy  Nation  of  typicall  Ifrael, 

and  all  other  Lands  and  Countries,  how  unmatchable 

then  and  now,  and  never  to  be  parallel'd,  but  by  the 

true  Ifrael  and  particular  Churches  of  Chriji,  refiding 

in  all  parts  (and  under  the  feverall  civil!  Governments) 

Thoie       Qf  fi^e  %vorld :^   In  which  Churches,  the  Ifrael  of  God, 

Ex^d.^i?  ^^'^  Kingdome  of  Chrijl  lejus,  fuch   only  are   to   be 

Deut.  17.  chofen  fpirituall  Officers  and  Governours,  to  manage 

^  '^;  ^^:  his  Kindly  power  and  author itie  in  the  Church,  as  are 

parallel'd     .  ,  •  "^   -^        1        n       •  1  t^  Un 

in  the  true  (according  to  the  bcriptures  quoted,  not  rope,  Bijhops, 
fpirituall  or  CivHl  powers,  but)  from  amongil:  themfelves, 
J  "^^ij^  ^'  Brethren,  fearing  God,  hating  covctoufneffe  or  filthy 
&  Tit.  I.  lucre,  according  to  thofe  golden  Rules  given  by  the 
Lord  lefus,  i  Tim.  3.  &  Tit.  i. 

The  want  of  difcerning  this  true  parallel,  between 
Ifrael  in  the  type  then,  and  Ifrael  the  antitype  now, 
is  that  rock  whereon  (through  the  Lords  righteous 
jealoifie,  puniiliing  the  World,  and  chaftiling  his 
people)  thoufands  dafh,  and  make  wofull  Shipwrack. 
242]  The  fecond  branch,  viz.  that  all  Freemen  elected 
be  only  Church  ?ne?nbers,  I  have  before  (liewne  to  be 
built  on  that  fandy  and  dangerous  Ground  of  Ifraels 
patterne :  O  that  it  may  pleafe  the  Father  ot  Lights 
to  difcover  this  to  all  that  fear  his  name  !  then  would 
they  not  lin  to  fave  a  Kingdome,  nor  run  into  the 
lamentable  breach  of  civill  peace  and  order  in  the 
world,  nor  be  guilty  of  forcing  thoufands  to  Hypoc- 
rifie,  in  a  State  worjhip,  nor  of  prophaning  the  holy 
name  of  God  and  Chrijl,  by  putting  their  Nat7ies  and 
Ordinances  upon  uncleane  and  unholy  perfons :  nor  of 
fliedding   the   blood  of  fuch    Hereticks,   &cc.   whom 

•  Chapters  cx.-cxiv. 


T^he  Bloudy  Tenent.  417 

Qhriji  would  have  enjoy  longer  patience  and  perjiiif- 
Jion  untill  the  Harveji :  nor  of  the  blood  o{  xho.  Lord 
lefus  h i m fe  1  fe ,  in  his  fa i t h f u  1 1  Witnejfes  o f  Truth  : 
nor  laftly,  of  the  blood  of  fo  many  hundred  thoufands 
flaughtred  men,  women,  and  children,  by  fuch  uncivill 
and  unchrijlian  wars  and  combujiions  about  the  Qhrif- 
tia?!  faith  and  Religion. 

Peace.   Deare  Truth:  before  we  part,  I  aske  your  The  Nin- 
faithfull  helpe  once  more,  to  2  or  -2  Scriptures,  which  ^^'^^^.     , 

11       J  J  r  r      I  r  examined. 

many  alleadge,  and  yet  we  nave  not  Ipoken  or. 

Truth.  Speake  on  ;  here  is  fome  fand  left  in  this 
our  houre  glalfe  of  mercifuU  opportunitie :  One  graine 
of  Times  ineftimable  fand  is  worth  a  golden  tnoun- 
taine ;   let's  not  lofe  it. 

Peace.  The  firft  is  that  of  the  Ninevites  faft,  com- 
manded by  the  Ki?ig  of  Nifievie  and  his  Nobles,  upon 
the  preaching  of  'Jonah ;  fucceeded  by  Gods  tnerci- 
full  anjwer  in  fparing  of  the  Citie  ;  and  quoted  with 
honorable  approbation  by  the  Lord  'Jcjus  Chriji, 
Jonah  3.  &  Math.  12. 

Truth.  I  have  before  proved,'  that  even  Jehoja- 
phats  faft  (he  being  King  of  that  Nationall  Church 
and  people  oi  IJrael)  could  not  pofTibly  be  a  type  or 
warrant  for  every  King  or  Magijlrate  in  the  World 
(whofe  Nations,  Countries  or  Cities  cannot  be 
Churches  of  God,  now  in  the  Go/pel,  according  to 
Chrijl  J  ejus  : 

Much  lefTe  can  this  patterne  of  the  King  of  Nin- 
evie  and  his  Nobles,  be  a  ground  for  Kings  and  Mag- 
ijirates  now,  to  force  all  their  Subjects  under  them 
in  the  matters  of  Worjhip. 

'  See  Chap,  cxvii.  p.  i\2,/upra. 
53 


41 8  The  Bloudy  Tenent, 

Peace.  It  will  be  faid,  why  did  Godthws,  anfwer  them  ? 

Truth.  Gods  mercy  in  hearing  doth  not  prove  an 
aBion  right  and  according  to  rule. 

It  pleafed  God  to  heare  the  Ifraelites  cry  for  Flejh, 
and  afterward  for  a  King,  given  both  in  anger  to 
them. 

243]  It  pleafed  God  to  heare  Ahabs  prayer,  yea  and 
the  prayer  of  the  Devils  (Luc.  8.)  although  their 
perfons  and  prayers  in  themfelves  abominable. 
ObjeB.  If  it  be  faid,  why  did  Chriji  approve  this  example.? 
Anfw.  I  anfwer,  the  Lord  Jejus  Chriji  did  not  approve 
the  Kifig  of  Ninevies  compelling  all  to  Worlhip,  but 
the  men  of  Ninevies  repentance  at  the  preaching  of 
lonah. 

Peace.  It  will  be  faid,  what  {h2\\.Ki?igs  and  Mag- 
ijirates  now  doe  in  the  plagues  of  J  word,  famine, 
pejiilence  ? 

Truth.  Kings  and  Magiftrates  muft  be  confidered 
(as  formerly)  inverted  with  no  more  power  then  the 
people  betruft  them  with. 

But  no  People  can  betruft  them  with  2iny  Jpirituall 
power  in  matters  oi  worjhip,  but  with  a  Civill  power 
belonging  to  their  goods  and  bodies. 

2.  Ki?jgs  and  Magijirates  muft  be  confidered  as 
either  godly  or  ungodly. 

If  ungodly,  his  own  and  peoples  duty  is  Repentance, 
and  reconciling  of  their  perfons  unto  God,  before 
xh^'w  facrijice  can  be  accepted.  Without  Repentance 
what  have  any  to  doe  with  the  covenant  or  promife 
oi  God?  Pfal.  50. 

Againe,  if  Godly,  they  are  to  humble  themfelves, 
and  beg  mercies  for  themfelves  and  people. 


The  Bloudy  Tenent.  419 

Secondly,  upon  this  advantage  &  occajton^  they  are 
to  ftir  up  their  people  (as  poffibly  they  may)  to 
Repetita?jce :  but  not  to  force  the  confciences  oi people 
to  ivot'jhip. 

If  it  be  faid,  What  mufl:  be  attended  to  in  this  Objed. 
example  ?  Anjw. 

Two  things  are  moft  eminent  in  this  example. 

Firft,  the  great  worke  of  Repentance^  which  God 
calls  all  men  unto,  upon  the  true  preaching  of  his 
Word. 

Secondly,  the  nature  of  that  true  repentance  whether  How  Eng- 
Legall  or  Ev  angelic  all :  The  people  of  Ninevie  turned  land  and 
from  the  violence  that  was  in  their  hands  :   And  con-n^gyyetbg 
fident  I  am,  if  this  Nation   (liall   turne  (though   butTpared. 
with  a  Legall  repentance)  from  that  violent  perfecu- 
ting  or  hunting  each  of  other  for  Religion  fake,  (the 
greateft  violence  and  hunting  in  the  wildernejfe  of  the 
whole  World)  even  as  Sodome  and  Gomorrah  upon  a 
Legall  repeiitance^  had  continued   untill  Chrijls  day  ; 
fo  confequently  might  England,  London,  &c.  continue 
free  from  a  generall  deJiruBion  (upon  fuch  a  turning 
from  their  violence)  untill  the  Heavens  and  the  whole 
World  be  with  lire  confumed. 

244]  Peace.  The  fecond  Scripture  is  that  fpeech  of 
the  Lord  Chriji,  Luc.  22.  36.  He  that  hath  not  a 
Jword,  let  him  fell  his  coat,  and  buy  one. 

Truth.   For  the  cleering  of  this  Scripture,  I  mult  Luc  22. 

propofe  and  reconcile  that  feeming  contrary  com- ^^^  ["^'^'"S 

mand  of  the  Lord  Jefus  to  Peter  [Mat.  2.  6.)  Put  upcoat,  to 

thy  I'lcord  into  his  place,  for  all  that  take  the  fword.^^y  ^ 
n    11         -n    k     -^  'Sword, 

Hiall  perilli  by  it.  d\^c^i^.d. 

In  the  former  Scripture  [Luc.  22.)  it  pleafed  the 


420  T^he  Bloudy  Tenent. 

Lord  Jefus^  fpeaking  of  his  prefent  trouble,  to  com- 
pare his  former  fending  forth  of  his  Difciples  without 
fcrip,  &c.  with  that  prefent  condition  and  triall  com- 
ming  upon  them,  wherein  they  fliould  provide  both 
fcrip  and  fword,  &c. 

Yet  now,  firft,  when  they  tell  him  o£  two  fwords^ 
he  anfwers,  It  is  enough :  which  fhiewes  his  former 
meaning  was  not  literall,  but  figurative,  forefhewing 
his  prefent  danger  above  his  former. 

Secondly,  in  the  fame  cafe  at  the  fame  time  [Mat. 
26.)  commanding  Feter  to  put  on  his  fword,  he  gives 
a  threefold  Reajon  thereof. 

1 .  [verf.  52,)  from  the  event  of  it :  for  all  that  take 
the  fword,  fhall  perifh  by  it. 

2.  The  need/efnes  of  it :  for  with  a  word  to  his 
Father,  he  could  have  i  2  legions  of  Angels. 

3.  The  councell  of  God  to  be  fulfilled  in  the  Scrip- 
ture :    Thus  it  ought  to  be. 

Feace.   It  is  much  queftioned  by  fome,  what  (hould 

be  the  meaning  of  Chriji   'Jejus  in   that  fpeech,  All 

that  take  the  fword,  fhall  perifli  by  the  fword. 

A  three-         Truth.   There  is  a  threefold  taking  of  xh^  fword : 

■     qC  j'j^g  Firft,  by  murtherous  crueltie,  either  of  private  perfons, 

Sword,      or  fecondly,  publike  States  or  Societies,  in  wrath  or 

revenge  each  againft  other. 

Secondly,  a  juft  and  righteous  taking  oi  \h^  fword 
in  punifliing  offenders  againft  the  Ci-vill peace,  either 
more  perfonall,  private  and  ordinary ;  or  more  pub- 
like, Opprelfors,  Tyrants,  Ships,  Navies,  &c.  Neither 
of  thefe  can  it  be  imagined  that  Chriji  Jefus  intended 
to  Feter. 

Thirdly,  There  is  therefore  a  3.  taking  of  \\\^  fword. 


T^he  Bloudy  Tenent.  421 

forbidden  to  Peter,  that  is,  for  Chriji  and  the  Gofpels 
caufe,  when  Chrift  is  in  danger :  which  made  Peter 
ftrike,  &c. 

Peace,  It  feemes  to  fome  moll:  contrary  to  all  true 
reafon,  that  [245]  Chriji  J  ejus,  Innocencie  it  felfe, 
fliould  not  be  defended. 

Truth.  The  foolifhnes  of  God  is  wifer  then  the 
wiledome  of  Man. 

It  is  not  the  purpofe  of  God,  that  the  Spirituall 
battailes  of  his  Son  lliall  be  fought  by  carnall  weapons 
and  perfons. 

It  is  not  his  pleafure  that  the  World  ihall  flame  on 
fire  with  ciiill  combujiions,  for  his  Sons  fake.  It  is 
dired:ly  contrary  to  the  nature  of  Chrijt  yefus,  his 
Saints  and  Truths,  that  throats  of  men  (which  is  the 
higheft  contrarietie  to  civill  converJV\  fhould  be  torne 
out  for  his  fake,  who  moft  delighted  to  converfe  with 
the  greateft  finners. 

It  is  the  councell  of  God,  that  his  fervants  fhall 
overcome  by  3  weapons,  of  a  fpirituall  nature,  Revel. 
12.  II.  And  that  all  that  take  the  J  word  oi  fteele, 
fhall  perifli. 

Laffly,  it  is  the  Councell  of  Go^,that  Chriji  Jefus  (hall 
(liortly  appeare  a  moft  glorious  ludge  and  Revenger 
againft  all  his  Enemies,  when  the  Heavens  and  the 
Earth  fhall  flee  before  his  moft  glorious  prefence. 

Peace.   I    ftiall    propofe   the    laft   Scripture   much  ^^^^^- '7- 
inhfted  on  by  many,  for  carnall  weapons  in  fpirituall  j^j'^ 
cafes,  Revel.  17.  16.  The  10  homes  which,  thou  faweft  hating 
upon  the  Beaji,  thefe  ftiall  hate  the  whore,  and  ftiall^,^'^^ 
make  her  delolate  and  naked,  and  ftiall  eat  her  ^tyZ^,  diHufTed. 
and  ftiall  burne  her  with^r^. 


422  The  Bloudy  Tenent. 

Truth.  Not  to  controvert  with  fome,  whether  or 
no  the  Beaji  he  yet  rifen  and  extant. 

Nor  fecondly,  whether  either  the  BeaJi,  or  the 
Homes,  or  the  Whore  may  be  taken  hterally  for  any 
corporall  Beajl  or  Whore. 

Or  thirdly,  whether  thefe  lo  Homes  be  punctually 
and  exactly  lo  Kings. 

Or  fourthly,  whether  thofe  lo  Homes  fignifie  thofe 
many  Kings,  Kingdomes,  and  Governments,  who  have 
bowed  down  to  the  Popes  yoake,  and  have  commit- 
ted fornication  with  that  great  Whore  the  Church  of 
Ko7ne. 

Let  this  laft  be  admitted  (which  yet  will  coft  fome 
work  to  cleer  againft  all  oppofites :)   Yet, 

Firft,  can  the  Tijne  be  now  cleerly  demonltrated 
to  be  come,  &c  ? 

Secondly,  how  will  it  be  proved,  that  this  hatred 
of  this  Whore  fliall  be  a  true,  chajie,  Chrijiian  hatred 
againft  Antichrijiian  whorijh  prad:ices,  &c  ? 
246]  Thirdly,  or  rather  that  this  hating  and  defola- 
ting  and  making  naked  and  burning  fhall  arife,  not  by 
way  of  an  ordinance  warranted  by  the  injiitution  of 
Chriji  'J ejus,  but  by  way  of  providence  when  (as  it 
ufeth  to  be  with  all  ^whores  and  their  lovers)  the 
Church  of  Rome  and  her  great  lovers  fliall  fall  out, 
and  by  the  righteous  vengeance  of  Ciod  upon  her, 
drunke  with  the  blood  of  Saints  or  holy  Ones,  thefe 
mighiy  fornicators  fhall  turne  their  love  into  hatred, 
which  hatred  fhall  make  her  a  poore  defolate  naked 
Whore,  torne  and  confumed,  &c. 

Peace.  You  know  it  is  a  great  controverfie  how 
the  Kings  of  the   Earth  fhall  thus  deale  with  the 


T^he  Bloudy  Tenent.  423 

Whore  in  the  17  Chap,  and  yet  fo  bewaile  her  in  the 
18  Chapter. 

Truth.  If  we  take  it  that  thefe  Kings  of  the  Earth 
{hall  firft  hatCy  and  plunder,  and  teare,  and  <^^^r«^  this 
Whore,  and  yet  afterward  fliall  relent  and  bewaile 
their  cruell  dealing  toward  her  :  Or  elfe,  that  as  fome 
Kings  deale  fo  terribly  with  her,  yet  others  of  thofe 
Kings  (liall  bewaile  her. 

If  either  of  thefe  two  anfwers  ftand,  or  a  better  be 
given,  yet  none  of  them  can  prove  it  lawfull  for  peo- 
ple to  give  power  to  their  Ki?igs  and  Magijirates 
thus  to  deale  with  them  their  fubje(fls[,]  for  their  con- 
fcience ;  nor  for  Magijirates  to  alTume  a  title  more 
then  the  people  betruil:  them  with  ;  nor  for  one  peo- 
ple out  of  confcience  to  God,  and  for  Chrijl  his  fake, 
thus  to  kill  and  (laughter  and  burne  each  other : 
However  it  may  pleafe  the  Righteous  Judge,  accord- 
ing to  the  famous  types  of  Gideons  and  "Jehojaphats 
battells,  to  permit  in  Jujlice,  and  to  order  in  tVif- 
dome  thefe  mighty  and  mutuall  {laughters  each  of 
other. 

Peace.  We  have  now  (deare  'Truth)  through  the 
gracious  hand  of  God  clambered  up  to  the  top  of 
this  our  tedious  Difcourfe. 

Truth.  O  'tis  mercy  unexpreffible  that  either  Thou 
or  /  have  had  fo  long  a  breathing  time,  and  that 
together  ! 

Peace.  If  Englijh  ground  muft  yet  be  drunk  with 
Englijh  blood,  O  where  (hall  Peace  repofe  her  wearied 
head  and  heavy  heart  ? 

Truth.  Deare  Peace,  if  thou  iinde  welcome,  and 
the  God  oi peace  miraculoufly  pleafe  to  quench  thefe 


424  T^he  Bloudy  Tenent. 

all-devouring   flames,  yet  where  fhall   Truth  finde 
reft  from  cruell  perfecutions  ? 

Peace.  Oh,  will  not  the  Authority  of  holy  Scrip- 
tures, the  Commands  and  Declarations  of  the  Sonne 
of  GW,  therein  produced  by  thee,  together  with  all 
the  lamentable  experiences  of  former  and  [247]  pre- 
fent  flaughters  prevaile  with  the  Sons  of  Men  (efpe- 
cially  with  the  Sons  of  Peace)  to  depart  from  the 
dens  of  Lyons,  and  mountaines  of  Leopards,^  and  to 
put  on  the  bo%vels  (if  not  of  Chrijiianitie,  yet)  of 
Humanitie  each  to  other ! 

Truth.  Deare  Peace,  Habacucks  Fifties^  keep  their 
conftant  bloody  game  of  Perfecutions  in  the  Worlds 
mighty  Ocean ;  the  greater  taking,  plundring,  fwal- 
lowing  up  the  leifer :  O  happy  he  whofe  portion  is 
.  the  God  oi  lacob !  who  hath  nothing  to  lofe  under 
the  Sun,  but  hath  a  State,  a  Houfe,  an  Inheritance,  a 
Name,  a  Crowne,  a  Life,  paft  all  the  Plunderers,  Rav- 
ijhers,  Murtherers  reach  and  furie ! 

Peace.   But  loe  !   Who's  here  ? 

Truth.  Our  Sifter  Patience,  whofe  defired  company 
is  as  needfull  as  delightfull :  'Tis  like  the  Wolfe  will 
fend  the  fcattered  Sheep  in  one  :  the  common  Pirate 
gathers  up  the  loofe  and  fcattered  Navie  :  the  ilaugh- 
ter  of  the  Witneffes  by  that  bloody  Beaft  unite  the 
Independents  and  Presbyterians.     The  God  of  Peace, 

»  "Come  with  me  from   Lebanon,  my  that  deal  treacheroufly,  and  holdefl  thy 

fpoufe,    with   me   from    Lebanon  :   look  tongue  when   the  wicked  devoureth  the 

from  the  top  of  Amana,  from  the  top  of  man  that  is  more  righteous  than  he  ?  and 

Shenir    and    Hermon,    from    the   lions'  makeft  men  as    the   fiflies   of  the   fea,  as 

dens,   from   the  mountains  of  the   leop-  the  creeping   things,  that   have   no  ruler 

ards."   Song  of  Solomon,  iv:  8.  over  them  ?  Habakkuk,  i:  13,  14. 

s  "Wherefore  lookell  thou  upon  them 


The  Bloudy  Tenent. 


425 


the  God  of  Truth  will  fhortly  feale  this  Truth,  and 
confirme  this  Witnes,  and  make  it  evident  to  the 
whole  World, 

That  the  Dod:rine  of  PerJecutio7t  for  caufe  of 
Confcience,  is  moft  evidently  and  lamentably  contrary 
to  the  dod:rine  of  Chriji  lejus  the  Prince  of  Peace. 
Amen. 

FINIS. 


Errata. 


PAge  23.  line  28. /or  this,  read  that.  p.  31.  ].  alt.  his  foule.  p.  32.  1. 
12.  r^^d' mouth,  ibid.  r.  perfon.  p.  35.  1.  16.  r.  turned  off,  or  loofed 
from.  p.  37.  1.  'i.  for  to,  read  doe.  p.  38  1.  2.  (/fA"  affirmc.  p.  41.  1. 
22.  his  perilous  foule.  p.  43.  1.  20.  r.  or  1.  ult.  Anfwerer.  p.  44.  1.  28. 
be  clofer.  p.  49.  1.  i.  laft.  p  57.  1.  22.  cut.  1.  24.  I  affirme  that  Juftice. 
p.  58.  1.  5.  the  lying,  p  98.  1.  6.  read,  or  doe  thefe  p.  1 14.  1.  29.  r.  the 
31  queftion.  p.  119  1.  10.  r.  members,  p.  139.  I.  9.  immunitie.  p.  161. 
1.  28.  or  Chrift.  p.  214.  1.  36.  dele  Ihall.  p.  225.  1.  19.  the  Churches  of 
God.  225.  1.  25.  nor  might  not. 


'  On  page  52  the  reference  to  R.  Wal- 
lace, Antitrinitarian  Biography,  i.  352, 
fhould  be  ii:  103,  112,  and  to  Jac. 
Spon,  HiJIoire  de  Geneve,  fhould  be  tom. 
I,  p.  301,  Geneve,  1730.  The  refer- 
ence to  C.  C.  Sand,  Biblioth.  Antitrin. 
is  to  the  edition  Freijladii,  1684. 

On  page  233  the  reference  in  the  margin 
to  "  Chamer  de  Eccles."  is  to  a  work  of 
Daniel  Chamier,  the  French  Proteilant 
polemic.  The  only  work  of  his  I  have 
been  able  to  confult  is  his  principal  one, 
Panflrateia:    CathoUcfg,    Genevje,    1626. 


Tom.  3,  lib.  15,  cap.  8-17,  is  De  con- 
ftitutionibus  Ecclefias.  But  I  cannot 
verify  the  allufion  of  the  text.  The 
reference  to  "  Park.  part,  polit."  is  to  De 
PoUteia  Ecclefiajiica  Chrijii  et  Hierarchka 
oppofita  of  Robert  Parker.  It  is  often 
quoted  by  Mather  in  the  "Anfwer  of 
the  Elders,  &c.,"  and  by  Cotton,  who 
acknowledges  that  he  firft  received  light 
from  him  as  to  the  true  llrudlure  dI  a 
Church.  Way  of  Cong.  Churches  Cleared, 
p.  14. 


54 


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